Locating non-western enlightenment texts for a global curriculum

The context of this paper is a university-based teacher education course in Melbourne, Australia. The assumption underpinning the course is that it is crucial for trainee teachers to examine the lenses they typically use in terms of common-sense understandings of children and adolescents. We point to the 18th century Western enlightenment period as the source of this thinking. I argue that it is important to be aware of other enlightenments that have shaped the traditions of students in our multicultural mix. In this paper, I explore the writings of the Mahabharata and other early Indian texts to see how they have also influenced ways of thinking about childhood and adolescence. Data for this paper have been drawn from course materials, student responses, translations of early Indian texts and popular stories depicting childhood and adolescence.

Risk and resilience, knowledge and imagination: the enlightenment of David Almond's Skellig

In what Ulrich Beck calls "risk society," and Anthony Giddens a "runaway world," a climate of fear and insecurity has been created by scientific progress, leading to a loss of confidence in the ability of experts to manage risk. Resilience is at the forefront of psychology research informing child-rearing strategies (Luthar, et al.); it entails an approach to child welfare that focuses on fostering internal (psychological) and external (cultural) assets that develop a child's ability to triumph over adversity in the form of individual, familial, and cultural stresses.

XBRL: an (open) source of enlightenment or disillusion?

Extensible Business Reporting Language (XBRL) is being adopted byEuropean regulators as a data standard for the exchange of business information. Thispaper examines the approach of XBRL International (XII) to the meta-data standard’sdevelopment and diffusion. We theorise the development of XBRL using conceptsdrawn from a model of successful open source projects. Comparison of the open sourcemodel to XBRL enables us to identify a number of interesting similarities anddifferences. In common with open source projects, the benefits and progress of XBRLhave been overstated and ‘hyped’ by enthusiastic participants. While XBRL is an opendata standard in terms of access to the equivalent of its ‘source code’ we find that thegovernance structure of the XBRL consortium is significantly different to a model opensource approach. The barrier to participation that is created by requiring paidmembership and a focus on transacting business at physical conferences and meetingsis identified as particularly critical. Decisions about the technical structure of XBRL,the regulator-led pattern of adoption and the organisation of XII are discussed. Finallyareas for future research are identified.

Why women shop : secrets revealed

This book is dedicated to women who shop. All retailers and the many industries associated with retail will gain useful knowledge from this book. It will also provide enlightenment for women themselves and their partners who are fascinated by the compulsion to shop. Minahan at Deakin Uni, Vic and Beverland at Uni of Melbourne, Vic.

`I feel enlightened now, but...`: the limits to the pedagogic translation of critical social discourses in physical education

The emancipatory goal that underpins critical theories of teaching and learning is built on a theory of rational self-determination. In the context of physical education, critical educators believe that through a process of enlightenment teachers can recognize and transform elements of injustice and inequality that exist, albeit unwittingly, in their practice. However, despite the broad appeal of this orientation there are relatively few empirical accounts of how theories of enlightenment manifest themselves in the practice of emancipation. Propelled by the lacuna that clearly exists between critical theory and critical practice, this paper reports on the introduction of critical social discourses to a preservice PE program. It uses a case study methodology to report on two student-teachers' engagement with a range of critical social discourses during a year-long PE unit. The paper discusses some of the ways these students engaged with the theory and practice of a critical orientation for teaching and learning in physical education. Aspects of their experiences are then interpreted through Fay's (1987) critical but postmodern "limits to change" thesis. The paper concludes with tempered optimism about the potential for critical social discourses to guide preservice teachers in practical ways.

Place, progress and memory : McGlashan and Everist at Geelong College

Building in an historical setting engages the problem of progress and authentic dialogue between tradition, contemporaneity and visions of a future. Since 1960, McGlashan and Everist have been the sole architects for Geelong College's Talbot Street campus, established in 1871. They have designed its master plans and all new buildings and alterations to the existing eclectic stock. As modernists with a task providing no opportunity for stylistic coherence in an age of universality, the architects were caught between protecting the College's perceived authenticity by continuing its historicist links with English collegiate architecture on the one hand, and their own modernist ethic on the other. Adopting what Frampton has called in his essay, 'Critical Regionalism', an 'arriere-garde' position (an 'identity-giving culture' rather than reversion to the past or to the 'Enlightenment myth of progress'), the architects avoid overt display of nostalgic historicism, modernist tectonics and populism. This paper asks whether and to what extent they have been capable of an authentic dialogue. Have they created an existential place in an 'architecture of resistance' as Frampton would have it, attending sufficiently to 'identity-giving culture' and the future? What is the role of implacement in the problematic of 'progress' in this context and how might it have affected a particular approach and the outcome?

Che Vuoi? Politico-philosophical remarks on Leo Strauss' Spinoza

Rumors surrounding the Hebraic-American classical philosopher Leo Strauss’ supposed influence on leading neoconservative politicians and commentators make reconsidering Leo Strauss’ thought and legacy a philosophical task of the first political importance today. A host of articles have appeared by students and (more recently) books by Stephen Smith (2006), Heinrich Meier (2006) and Catherine and Michael Zuckert (2006). This essay is proffered as a critical contribution, by a non-Straussian student, to this literature. Its methodology and justification is to return to and reconsider Strauss’ earliest works, on the ‘political theology’ of Benedict de Spinoza. The paper argues two theses. The first is that the popular depiction of Strauss as an esoteric Nietzschean hiding behind a ‘noble’ classical or theological veneer importantly misses the mark. The second is that Strauss’ early work shows his proximity, via Jacobi, to the Heideggerian disclosure of the groundless grounds of philosophical reason, given which one must extra-rationally choose reason over faith. One striking implication of this argument, in the contemporary political climate, is to underscore the unlikely convergence between the philosophical sources of neoconservative and the ‘post-structuralist’ thought associated with much of the intellectual left in France and the Anglophone world. Yet in contrast to the widespread image of Strauss, I argue that the mature Strauss’ continuing commitment to this decisionistic framework is in fact most clear is his ‘exoteric,’ public statements on religion – i.e. it is not the ‘esoteric’ purloined letter Strauss’ critics seek out. The reason for Strauss’ continuing public advocacy of the impossibility of reason’s disproving faith, I propose, highlights the primarily political (versus philosophical) nature of this turn: in Strauss’ conservative acceptance of the political necessity of religion for social order, framed in terms of a revised commitment to the ‘medieval’ (versus modern) enlightenment of Maimonides and Farabi.

Antinomies of Slavoj Zizek

For the last decade, Slavoj Zizek's provocative and insightful interventions have contested the contemporary abandonment of radical politics and the postmodern retreat from the Enlightenment. Rejecting talk of the "victory of liberalism," Zizek calls for a revolutionary analysis of the connection between multinational capitalism and political subjectivity capable of reconstructing the project of global emancipation. In opposition to postmodern relativism, Zizek positions Lacan not as a postmodern theorist but as an Enlightenment thinker. His Lacanian interpretation of ideology proposes that the missing link in post-Althusserian theories is the unconscious subject, as the unruly by-product of ideological interpellation. Zizek combines this...

Contentless thought : case study in the meaninglessness of all views

To defeat the heirs of the enlightenment with their own weapon i.e. reason itself. To reduce all philosophy all science all views to irrational meaningless babble using their own epistemic conditions of truth. To confound the products of reason by reason itself. To show that the rational in fact collapses into the irrational. By reason itself all products of human reason reduce to intellectual chaos. To shatter the categories of thought, to rob all views and ideas of any epistemic worth by using reason to show that they end in stultification foolishness, or absurdity. Reason confounds reason and convicts reason by it's own standard to unintelligibility, babble, stultification, incoherence foolishness and absurdity, or meaninglessness. Reasons critique of reason shows that there is no consistency in ally product of reason, no order , no coherence only chaos and absurdity, or meaninglessness. The life-jacket, or anchor reason gives in the void of meaninglessness is broken by reason itself. Into the void of nothing reason drops us. Cut adrift in meaninglessness we are free to acquire other insights other realizations by transcending reason. Meaning can be reduced to absurdity. Meaninglessness can be reduced to absurdity but for those who hold meaninglessness as a view, or meaning there is no hope.