A comprehensive study of education in the writings of Walter Benjamin. Walter Benjamin’s Antifascist Education is the first comprehensive analysis of educational themes across the entirety of the critical theorist’s diverse writings. Starting with Benjamin’s early reflections on teaching and learning, Tyson E. Lewis argues that the aesthetic and cultural forms to which Benjamin so often turned—namely, radio broadcasts, children’s theatrical productions, collections, cityscapes, public cinemas, and word games—swell with educational potentialities. What emerges from Lewis’s reading is a constellational curriculum composed of minor practices such as poor teaching, absentminded learning, and nondurational studying. This curriculum carries political significance, offering an antidote to past and present forms of fascist manipulation, hardness, and coldness. Walter Benjamin’s Antifascist Education is a testimony to Benjamin’s belief that “everyone is an educator and everyone needs to be educated and everything is education.” “Taking up the multifaceted Benjaminian conception of educational life—a life of studious straying and self-reflection at once critical and mimetic—and following its untoward trajectory in object areas as diverse as slapstick film, riddles, cityscapes, and children’s theater, this subtle, imaginative, and comprehensive analysis speaks directly to the moral and spiritual crisis of the present.” — Howard Eiland, Massachusetts Institute of Technology
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.
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.
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.
Herbert Marcuse was one of the most important and renowned philosophers of the 20th century. His thought and his involvement in global student movements played a decisive role in transforming the political landscape of the 60’s and 70’s in the United States. For many he is remembered as the father of the so-called New Left, a figure who represented theoretical clarity through the fog of war, counterrevolution, and the repression of freedom in advanced industrial society.
Inoperative Learning embodies a weak philosophy of education. It does not offer a set of solutions or guidelines for improving educational outcomes, but rather renders taken-for-granted assumptions about the theory-practice coupling inoperative. By arguing that such logic reduces education to instrumental ends, this book presents a challenge to contemporary notions of education as outcomesbased, goal-directed learning. From the perspective of learning, the neutralization of progress, growth, and maturity would usually be seen as obstacles needing to be overcome on the path toward set goals. Yet Lewis argues that a serious investigation of inoperativity opens up possibilities that would be otherwise unavailable in a world fixated on the question of learning. In dialogue with philosophers (Agamben, Benjamin, and Esposito), authors (Kafka and Walser) and qualitative researchers (Lather), Lewis turns our collective attention to what remains when concepts such as learning, child development, teacher effectivity, and personal growth are left idle. Inoperative Learning presents a radical rewriting of educational possibilities. It should therefore be of great interest to educational researchers and educational philosophers concerned with the question of alternative logics of education beyond learning. The book may also be of interest to theorists in the critical humanities that are engaged in education as a thematic concern in their research and classroom practices.
Inoperative Learning embodies a weak philosophy of education. It does not offer a set of solutions or guidelines for improving educational outcomes, but rather renders taken-for-granted assumptions about the theory-practice coupling inoperative. By arguing that such logic reduces education to instrumental ends, this book presents a challenge to contemporary notions of education as outcomesbased, goal-directed learning. From the perspective of learning, the neutralization of progress, growth, and maturity would usually be seen as obstacles needing to be overcome on the path toward set goals. Yet Lewis argues that a serious investigation of inoperativity opens up possibilities that would be otherwise unavailable in a world fixated on the question of learning. In dialogue with philosophers (Agamben, Benjamin, and Esposito), authors (Kafka and Walser) and qualitative researchers (Lather), Lewis turns our collective attention to what remains when concepts such as learning, child development, teacher effectivity, and personal growth are left idle. Inoperative Learning presents a radical rewriting of educational possibilities. It should therefore be of great interest to educational researchers and educational philosophers concerned with the question of alternative logics of education beyond learning. The book may also be of interest to theorists in the critical humanities that are engaged in education as a thematic concern in their research and classroom practices.
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.
A comprehensive study of education in the writings of Walter Benjamin. Walter Benjamin’s Antifascist Education is the first comprehensive analysis of educational themes across the entirety of the critical theorist’s diverse writings. Starting with Benjamin’s early reflections on teaching and learning, Tyson E. Lewis argues that the aesthetic and cultural forms to which Benjamin so often turned—namely, radio broadcasts, children’s theatrical productions, collections, cityscapes, public cinemas, and word games—swell with educational potentialities. What emerges from Lewis’s reading is a constellational curriculum composed of minor practices such as poor teaching, absentminded learning, and nondurational studying. This curriculum carries political significance, offering an antidote to past and present forms of fascist manipulation, hardness, and coldness. Walter Benjamin’s Antifascist Education is a testimony to Benjamin’s belief that “everyone is an educator and everyone needs to be educated and everything is education.” “Taking up the multifaceted Benjaminian conception of educational life—a life of studious straying and self-reflection at once critical and mimetic—and following its untoward trajectory in object areas as diverse as slapstick film, riddles, cityscapes, and children’s theater, this subtle, imaginative, and comprehensive analysis speaks directly to the moral and spiritual crisis of the present.” — Howard Eiland, Massachusetts Institute of Technology
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