INTRODUCTION The search for what defines democracy overall, and democratic education in particula... more INTRODUCTION The search for what defines democracy overall, and democratic education in particular, is a preoccupation for a number of theorists. Heesoon Bai defines democracy using its literal translation, whereby people have the power of selfdetermination and self-government. However, this is a broad definition; using it raises a plethora of questions including what is meant by self-determination and selfgovernment. Questions also arise regarding the different types of democracy, such as conservative or progressivist, or around what is meant by the conceptual apparatus of democracy, such as equality, voting, or participation. Although defining democracy through asking these questions empirically is an important task, philosophy is charged with exploring an equally significant issue, namely, what are the philosophical dimensions of democracy? Put another, perhaps more contestable way, what are the virtues of democracy? From very different positions, both Bai and Chantal Mouffe tack...
In this essay we wish to explore the roles that philosophical humility and Mahatma Gandhi’s notio... more In this essay we wish to explore the roles that philosophical humility and Mahatma Gandhi’s notion of ahimsa (to do no harm) can play in undoing pedagogical violence(s). We do so by highlighting three examples of epistemological shortsightedness by which educators are often seduced, namely dysconsciousness, arrogant perception, and normalization. We have taken up this project in the hope of contemplating what less harmful educational practices might look like through an examination of Gandhi’s philosophy of nonviolent education.
In Liberating Praxis: Paulo Freire’s Legacy for Radical Education and Politics, Peter Mayo weaves... more In Liberating Praxis: Paulo Freire’s Legacy for Radical Education and Politics, Peter Mayo weaves together Freire’s English language text, Freire’s work and experiences in the field, and interpretations of Freire’s work to present a succinct presentation of Freire’s educational theory. Illustrating the diversity in Freire’s own work, Mayo shows the utility and malleability of Paulo Freire’s work in a modern multicultural context, namely the Mediterranean. Mayo’s main argument is that Freire’s work, as it is represented here, has the capacity to function in a variety of contexts and settings and therefore is not culturally specific.
In “Flawed Objections to Religious Pluralism,” Andrew Davis provides a robust and rigorous philos... more In “Flawed Objections to Religious Pluralism,” Andrew Davis provides a robust and rigorous philosophical refutation to those who argue against religious pluralism in a meaningful way, highlighting early on that liberal responses in favor of religious pluralism — that “reasonable” people should not impose their views on others — can lead to a “pragmatic compromise” rather than a “sustainable universal respect.” Instead, Davis challenges dichotomies found in liberalism through his argument for religious pluralism that does not necessarily exclude the truth claims of another tradition.
INTRODUCTION The search for what defines democracy overall, and democratic education in particula... more INTRODUCTION The search for what defines democracy overall, and democratic education in particular, is a preoccupation for a number of theorists. Heesoon Bai defines democracy using its literal translation, whereby people have the power of selfdetermination and self-government. However, this is a broad definition; using it raises a plethora of questions including what is meant by self-determination and selfgovernment. Questions also arise regarding the different types of democracy, such as conservative or progressivist, or around what is meant by the conceptual apparatus of democracy, such as equality, voting, or participation. Although defining democracy through asking these questions empirically is an important task, philosophy is charged with exploring an equally significant issue, namely, what are the philosophical dimensions of democracy? Put another, perhaps more contestable way, what are the virtues of democracy? From very different positions, both Bai and Chantal Mouffe tack...
In this essay we wish to explore the roles that philosophical humility and Mahatma Gandhi’s notio... more In this essay we wish to explore the roles that philosophical humility and Mahatma Gandhi’s notion of ahimsa (to do no harm) can play in undoing pedagogical violence(s). We do so by highlighting three examples of epistemological shortsightedness by which educators are often seduced, namely dysconsciousness, arrogant perception, and normalization. We have taken up this project in the hope of contemplating what less harmful educational practices might look like through an examination of Gandhi’s philosophy of nonviolent education.
In Liberating Praxis: Paulo Freire’s Legacy for Radical Education and Politics, Peter Mayo weaves... more In Liberating Praxis: Paulo Freire’s Legacy for Radical Education and Politics, Peter Mayo weaves together Freire’s English language text, Freire’s work and experiences in the field, and interpretations of Freire’s work to present a succinct presentation of Freire’s educational theory. Illustrating the diversity in Freire’s own work, Mayo shows the utility and malleability of Paulo Freire’s work in a modern multicultural context, namely the Mediterranean. Mayo’s main argument is that Freire’s work, as it is represented here, has the capacity to function in a variety of contexts and settings and therefore is not culturally specific.
In “Flawed Objections to Religious Pluralism,” Andrew Davis provides a robust and rigorous philos... more In “Flawed Objections to Religious Pluralism,” Andrew Davis provides a robust and rigorous philosophical refutation to those who argue against religious pluralism in a meaningful way, highlighting early on that liberal responses in favor of religious pluralism — that “reasonable” people should not impose their views on others — can lead to a “pragmatic compromise” rather than a “sustainable universal respect.” Instead, Davis challenges dichotomies found in liberalism through his argument for religious pluralism that does not necessarily exclude the truth claims of another tradition.
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