By Yusef Waghid, Nuraan Davids
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Desk of ContentsPrefaceChapter 1 IntroductionChapter 2 a few ny PhilosophersChapter three Nelson Goodman at PennChapter four Francis Keppel and the Harvard tuition of EducationChapter five a few schooling ColleaguesChapter 6 a few London PhilosophersChapter 7 a few Harvard PhilosophersChapter eight Turbulence within the 60’sChapter nine Chicago and Jerusalem ColleaguesChapter 10 the coed and the AnalystChapter eleven heart for complex StudyChapter 12 a few Invited LecturesChapter thirteen schooling ProjectsChapter 14 Philosophy of schooling study CenterPhotograph GalleryReferencesIndex
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Additional info for Citizenship, Education and Violence: On Disrupted Potentialities and Becoming
Rather, the amateur citizen deals with what is imperfectly put on the table by others and makes the experience of a new use possible, without authoritatively rushing to judgement, say about imperfect formulations of the concept of democracy. As such, the amateur citizen allows for the evocation and enactment of experiences that are yet to be lived and realised. It is because of the infallible, perfect and authoritative ways in which democracy has been presented by some proponents of democracy that Rancière (2007) articulates a kind of hatred or fear of democracy, especially in the light of the concept being introduced as some perfect and authoritative institution for change.
Jacques Rancière (1991) offers, firstly, a view of democratic education in terms of which those who engage in a democracy do so with emancipation in mind – that is, they disrupt the way a particular social order is configured. And people who act with emancipation in mind do so by thinking, speaking and living in relation to disrupting the order of things (Rancière, 1991: 18). Put differently, acting democratically means to announce your position. And when people announce themselves they demonstrate the capacity to actualise their equality – that is, their ability to think, speak and act freely to take a stand, or what Rancière (2007) refers to as disrupting the chains of reasons.
Likewise, to be summoned to thought and speech and to present oneself have long been seen as ‘definitional to the human in a way that other capacities such as being able to build a house are not – it is by virtue of this capacity for speech that the human being is what it is, distinct from other animals’ (Mills, 2008: 29). And, for Agamben, having thought, language and speech leads to the issue of potentiality of becoming, since ‘having’ speech is a question of the capacity to enter into speech – that is, the capacity to be human (Mills, 2008: 30).
Citizenship, Education and Violence: On Disrupted Potentialities and Becoming by Yusef Waghid, Nuraan Davids