Although the manifestation of what is taken to be indigenous knowledge could presumably be traced back roughly to the origins of humankind, the idea of indigenous knowledge is a fairly recent phenomenon. It has arguably gained conceptual and discursive currency only over the past half century, with a veritable slew of conferences, workshops, special journal editions, and anthologies devoted to the topic. Yet, there has been no treatise that offers a comprehensive, critical examination of this notion. Accounts of indigenous knowledge usually focus on explanations of “indigenous,” “local,” “traditional,” “African” and the like – but to date not a single defense of indigenous knowledge has bothered to explain the particular understanding of “knowledge” the authors are working with. Indigenous Knowledge: Philosophical and Educational Considerations’s critique of the idea of indigenous knowledge should in no way be understood as an endorsement of the evils of colonial conquest and (ongoing) exploitation, oppression, and subjugation. Nor should it be taken as an indication of a failure on the part of the Kai Horsthemke to sympathize with the struggle of indigenous peoples the world over for a dignified and sustainable way of life, for personal and communal space, and for self-determination. The aim of the book is to provide especially “indigenous” educators with theoretical tools for critical reflection and interrogation of their own and others’ preconceptions, assumptions, and epistemic practices and customs.
This book explores how the ethical treatment and status of other-than-human animals influence pedagogy, teaching, and learning in general, aiming to fill what has been a gap in the philosophy of education. It examines key trends in this regard, including environmental education, humane education, posthumanist education, ecopedagogy, critical animal pedagogy, critical animal studies, animal standpoint theory, and vegan education. The book discusses animal minds and interests, and how animals have been accommodated in moral theory. Further, it investigates whether anti-racist and anti-sexist education logically entail anti-speciesist education and closes by proposing animal rights education as a viable and sound alternative, a pedagogy that does justice not only to animals in general and as species, but also to individual animals. If animal rights education is philosophically and educationally meaningful, then it can arguably offer a powerful pedagogical tool, and facilitate lasting pro-animal changes.
The claim is frequently made on behalf of African moral beliefs and practices that they do not objectify and exploit nature and natural existents like Western ethics does. This book investigates whether this is correct and what kind of status is reserved for other-than-human animals in African ethics.
If death is the cessation of life, then, as a concept, it draws its meaning from the preceding life. While death and dying are inextricably connected, dying is still a part of life—unlike death. The Meaning of Death: A Philosophical Investigation analyzes death and dying, the biotechnical quest for immortality, the afterlife, and the rationality of self-chosen death. Assuming eternal life will one day become possible, Kai Horsthemke argues that immortality is not obviously desirable, and that. even if the right to life in principle includes the right to eternal life, it must also include the right to self-determined dying and death. Although there is no creationist basis for existence and the finality of death remains a universal, inevitable prospect, this need not undermine confidence in the personal and transpersonal value of human activities. Life is valuable not only because of its uniqueness and unrepeatability, but also because it is finite. The meaning of death is essentially that it gives meaning to life.
The claim is frequently made on behalf of African moral beliefs and practices that they do not objectify and exploit nature and natural existents like Western ethics does. This book investigates whether this is correct and what kind of status is reserved for other-than-human animals in African ethics.
This book explores how the ethical treatment and status of other-than-human animals influence pedagogy, teaching, and learning in general, aiming to fill what has been a gap in the philosophy of education. It examines key trends in this regard, including environmental education, humane education, posthumanist education, ecopedagogy, critical animal pedagogy, critical animal studies, animal standpoint theory, and vegan education. The book discusses animal minds and interests, and how animals have been accommodated in moral theory. Further, it investigates whether anti-racist and anti-sexist education logically entail anti-speciesist education and closes by proposing animal rights education as a viable and sound alternative, a pedagogy that does justice not only to animals in general and as species, but also to individual animals. If animal rights education is philosophically and educationally meaningful, then it can arguably offer a powerful pedagogical tool, and facilitate lasting pro-animal changes.
Although the manifestation of what is taken to be indigenous knowledge could presumably be traced back roughly to the origins of humankind, the idea of indigenous knowledge is a fairly recent phenomenon. It has arguably gained conceptual and discursive currency only over the past half century, with a veritable slew of conferences, workshops, special journal editions, and anthologies devoted to the topic. Yet, there has been no treatise that offers a comprehensive, critical examination of this notion. Accounts of indigenous knowledge usually focus on explanations of “indigenous,” “local,” “traditional,” “African” and the like – but to date not a single defense of indigenous knowledge has bothered to explain the particular understanding of “knowledge” the authors are working with. Indigenous Knowledge: Philosophical and Educational Considerations’s critique of the idea of indigenous knowledge should in no way be understood as an endorsement of the evils of colonial conquest and (ongoing) exploitation, oppression, and subjugation. Nor should it be taken as an indication of a failure on the part of the Kai Horsthemke to sympathize with the struggle of indigenous peoples the world over for a dignified and sustainable way of life, for personal and communal space, and for self-determination. The aim of the book is to provide especially “indigenous” educators with theoretical tools for critical reflection and interrogation of their own and others’ preconceptions, assumptions, and epistemic practices and customs.
If death is the cessation of life, then, as a concept, it draws its meaning from the preceding life. While death and dying are inextricably connected, dying is still a part of life—unlike death. The Meaning of Death: A Philosophical Investigation analyzes death and dying, the biotechnical quest for immortality, the afterlife, and the rationality of self-chosen death. Assuming eternal life will one day become possible, Kai Horsthemke argues that immortality is not obviously desirable, and that. even if the right to life in principle includes the right to eternal life, it must also include the right to self-determined dying and death. Although there is no creationist basis for existence and the finality of death remains a universal, inevitable prospect, this need not undermine confidence in the personal and transpersonal value of human activities. Life is valuable not only because of its uniqueness and unrepeatability, but also because it is finite. The meaning of death is essentially that it gives meaning to life.
Since the adoption of the Rome Statute of the International Criminal Court in 1998, international criminal law has rapidly grown in importance. This second edition of the first volume of an acclaimed three-volume Treatise on International Criminal Law deals with the foundations and general part of international criminal law, and general principles of international criminal justice. Taking into account the scholarly literature, not only sources written in English but also in French, German, Italian, Portuguese, and Spanish, the book draws on the author's extensive academic work and practical experience in international criminal law. This second edition of the authoritative volume has been completely revised, updated, and rewritten in some parts. These comprehensive updates ensure that Kai Ambos' Treatise remains an indispensable reference work for academics and practitioners of international criminal law.
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