What is philosophical about the practice Philosophy for Children (P4C)? In this open access book, the authors offer a surprising answer to this question: a practitioner's contemplation of the potentiality to speak, or what can be called infancy. Although essential to the experience of language, this most basic and profound capacity is often taken for granted or simply instrumentalized for the educational purposes of developing critical, caring, or creative thinking skills in the name of democratic citizenship. Against this kind of instrumentalization, the authors' radical reconceptualization of P4C focuses on the experience of infancy that can take place through collective inquiry. The authors' Philosophy for Infancy (P4I) emerges as a non-instrumental educational practice that does not dictate what to say or how to say it but rather turns attention to the fact of speaking. Referencing critical theorist Giorgio Agamben's extensive work on the theme of infancy, the authors philosophically engage the core writings of Matthew Lipman and Ann Sharp, foundational scholars in the P4C tradition, to rediscover this latent potentiality in the original P4C program that has yet to be developed. Not only does the book provide a new theoretical basis for appreciating what is philosophical in Lipman and Sharp's formulations of P4C, it also provides a unique elucidation of key concepts in Agamben's work-such as infancy, demand, rules, adventure, happiness, love, and anarchy-within a collective, educational practice. Throughout, the authors offer applications of P4I that will provide anchoring points to inspire educators to return to philosophical experimentation with language as a means without end. The ebook editions of this book are available open access under a CC BY-NC-ND 3.0 licence on bloomsburycollections.com.

This book presents a collection of vivid, theoretically informed descriptions of flashpoints--educational moments when the implicit sociocultural knowledge carried in the body becomes a salient feature of experience. The flashpoints will ignite critical reflection and dialogue about the formation of the self, identity, and social inequality on the level of the preconscious body.

In the second edition of this groundbreaking work, Derek R. Ford contends that radical politics needs educational theory, posing a series of educational questions pertinent to revolutionary movements: How can pedagogy bridge the gap between what is and what can be, while respecting the gap and its uncertainty and contingency? How can pedagogy accommodate ambiguity while remaining faithful to the communist project? In answering these questions, Ford develops a dyanmic pedagogical constellation that radically opens up what education is and what it can mean for revolutionary struggle. In charting this constellation, Ford takes the reader on a journey that traverses disciplinary boundaries, innovatively reading theorists as diverse as Lenin, Agamben, Marx, Lyotard, Althusser, and Butler. Demonstrating how learning underpins capitalism and democracy, Ford articulates a theory of communist study as an alternative and oppositional logic that, perhaps paradoxically, demands the revolutionary reclamation of testing. Poetic, performative, and provocative, communist study is oriented toward what Ford calls "the sublime feeling of being-in-common," which, as he insists, is always a commonness against.

This innovative book examines the aesthetic event of education. Extending beyond the pedagogy of art or art appreciation, Tyson E. Lewis takes a much broader view of aesthetics and argues that teaching and learning are themselves aesthetic performances. As Jacques Ranciere has recently argued, there is an inherent connection between aesthetics and politics, both of which disrupt conventional distributions of who can speak and think. Here, Lewis extends Ranciere's general thesis to examine how there is not only an aesthetics of politics but also an aesthetics of education. In particular, Lewis' analysis focuses on several questions: What are the possibilities and limitations of building analogies between teachers and artists, education and specific aesthetic forms? What is the relationship between democracy and aesthetic sensibilities? Lewis examines these questions by juxtaposing Ranciere's work on universal teaching, democracy, and aesthetics with Paulo Freire's work on critical pedagogy, freedom, and literacy. The result is an extension and problematization of Ranciere's project as well as a new appreciation for the largely ignored aesthetic dimension of Freire's pedagogy of the oppressed.

In an educational landscape dominated by discourses and practices of learning, standardized testing, and the pressure to succeed, what space and time remain for studying? In this book, Tyson E. Lewis argues that studying is a distinctive educational experience with its own temporal, spatial, methodological, aesthetic, and phenomenological dimensions. Unlike learning, which presents the actualization of a student's "potential" in recognizable and measurable forms, study emphasizes the experience of potentiality, freed from predetermined outcomes. Studying suspends and interrupts the conventional logic of learning, opening up a new space and time for educational freedom to emerge. Drawing upon the work of Italian philosopher and critical theorist Giorgio Agamben, Lewis provides a conceptually and poetically rich account of the interconnections between potentiality, freedom, and study. Through a mixture of educational critique, phenomenological description, and ontological analysis, Lewis redeems study as an invaluable and urgent educational experience that provides alternatives to the economization of education and the cooptation of potentiality in the name of efficiency. The resulting discussion uncovers multiple forms of study in a variety of unexpected places: from the political poetry of Adrienne Rich, to tinkering classrooms, to abandoned manifestos, and, finally, to Occupy Wall Street. By reconnecting education with potentiality this book provides an educational philosophy that undermines the logic of learning and assessment, and turns our attention to the interminable paradoxes of studying. The book will be key reading for scholars in the fields of educational philosophy, critical pedagogy, foundations of education, composition and rhetoric, and critical thinking and literacy studies.

What kind of university is possible when digital tools are not taken for granted, but hacked for a more experimental future? The global pandemic has underscored contemporary reliance on digital environments. This is particularly true among schools and universities, which, in response, shifted much of their instruction online. Because the rise of e-learning logics, ed-tech industries, and enterprise learning-management systems all threaten to further commodify and instrumentalize higher education, these technologies and platforms have to be creatively and critically struggled over. Studious Drift intervenes in this struggle by reviving the relationship between studying and the generative space of the studio in service of advancing educational experimentation for a world where digital tools have become a permanent part of education. Drawing on Alfred Jarry's pataphysics, the "science of imaginary solutions," this book reveals how the studio is a space-time machine capable of traveling beyond the limits of conventional online learning to redefine education as interdisciplinary, experimental, public study.

This book presents a collection of vivid, theoretically informed descriptions of flashpoints--educational moments when the implicit sociocultural knowledge carried in the body becomes a salient feature of experience. The flashpoints will ignite critical reflection and dialogue about the formation of the self, identity, and social inequality on the level of the preconscious body.

In an educational landscape dominated by discourses and practices of learning, standardized testing, and the pressure to succeed, what space and time remain for studying? In this book, Tyson E. Lewis argues that studying is a distinctive educational experience with its own temporal, spatial, methodological, aesthetic, and phenomenological dimensions. Unlike learning, which presents the actualization of a student's "potential" in recognizable and measurable forms, study emphasizes the experience of potentiality, freed from predetermined outcomes. Studying suspends and interrupts the conventional logic of learning, opening up a new space and time for educational freedom to emerge. Drawing upon the work of Italian philosopher and critical theorist Giorgio Agamben, Lewis provides a conceptually and poetically rich account of the interconnections between potentiality, freedom, and study. Through a mixture of educational critique, phenomenological description, and ontological analysis, Lewis redeems study as an invaluable and urgent educational experience that provides alternatives to the economization of education and the cooptation of potentiality in the name of efficiency. The resulting discussion uncovers multiple forms of study in a variety of unexpected places: from the political poetry of Adrienne Rich, to tinkering classrooms, to abandoned manifestos, and, finally, to Occupy Wall Street. By reconnecting education with potentiality this book provides an educational philosophy that undermines the logic of learning and assessment, and turns our attention to the interminable paradoxes of studying. The book will be key reading for scholars in the fields of educational philosophy, critical pedagogy, foundations of education, composition and rhetoric, and critical thinking and literacy studies.

What is philosophical about the practice Philosophy for Children (P4C)? In this open access book, the authors offer a surprising answer to this question: a practitioner's contemplation of the potentiality to speak, or what can be called infancy. Although essential to the experience of language, this most basic and profound capacity is often taken for granted or simply instrumentalized for the educational purposes of developing critical, caring, or creative thinking skills in the name of democratic citizenship. Against this kind of instrumentalization, the authors' radical reconceptualization of P4C focuses on the experience of infancy that can take place through collective inquiry. The authors' Philosophy for Infancy (P4I) emerges as a non-instrumental educational practice that does not dictate what to say or how to say it but rather turns attention to the fact of speaking. Referencing critical theorist Giorgio Agamben's extensive work on the theme of infancy, the authors philosophically engage the core writings of Matthew Lipman and Ann Sharp, foundational scholars in the P4C tradition, to rediscover this latent potentiality in the original P4C program that has yet to be developed. Not only does the book provide a new theoretical basis for appreciating what is philosophical in Lipman and Sharp's formulations of P4C, it also provides a unique elucidation of key concepts in Agamben's work-such as infancy, demand, rules, adventure, happiness, love, and anarchy-within a collective, educational practice. Throughout, the authors offer applications of P4I that will provide anchoring points to inspire educators to return to philosophical experimentation with language as a means without end. The ebook editions of this book are available open access under a CC BY-NC-ND 3.0 licence on bloomsburycollections.com.

This innovative book examines the aesthetic event of education. Extending beyond the pedagogy of art or art appreciation, Tyson E. Lewis takes a much broader view of aesthetics and argues that teaching and learning are themselves aesthetic performances. As Jacques Ranciere has recently argued, there is an inherent connection between aesthetics and politics, both of which disrupt conventional distributions of who can speak and think. Here, Lewis extends Ranciere's general thesis to examine how there is not only an aesthetics of politics but also an aesthetics of education. In particular, Lewis' analysis focuses on several questions: What are the possibilities and limitations of building analogies between teachers and artists, education and specific aesthetic forms? What is the relationship between democracy and aesthetic sensibilities? Lewis examines these questions by juxtaposing Ranciere's work on universal teaching, democracy, and aesthetics with Paulo Freire's work on critical pedagogy, freedom, and literacy. The result is an extension and problematization of Ranciere's project as well as a new appreciation for the largely ignored aesthetic dimension of Freire's pedagogy of the oppressed.