By Ho-chia Chueh
This paintings is a scientific research of texts with arguments on political functionality of illustration and business enterprise in schooling. the writer severely examines discourses at the politics of distinction together with these of Paulo Freire, Claude Levi-Strauss, Iris M. younger, and Chantal Mouffe. Derrida's techniques at the political so that it will comprehend distinction and id in schooling concludes the volume.
This paintings starts off with an exam of Hegel's paintings at the dating among the lord and the bondsman, that is applied within the political discourse of Paulo Freire. It explores the methodological price of suggestions of competition; it seems to be on the paintings via Levi-Strauss on cultural changes in addition to that of Iris M. younger and Chantal Mouffe at the politics of difference.
Anxious Identity demands a attention of Derrida's innovations at the poltical as an method of figuring out distinction and identification. as well as paintings of Western philosophers and theorists, integrated are the postcolonial writers Homi Bhabha and Gayatri Spivak.
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Extra info for Anxious Identity: Education, Difference and Politics (Critical Studies in Education and Culture Series)
Weiler explains: What is troubling here is not that “men” [are] used [as] human beings, but that the model of oppressor implied here is based on the immediate oppressor of men—in this case, bosses over peasants or workers. What is not addressed is the possibility of simultaneous contradictory positions of oppression and dominance: the man oppressed by his boss could at the same time oppress his wife, for example, or the White woman oppressed by sexism could exploit the Black woman. , the humanist practice) is also universal and disregards various definitions ascribed by various groups of people who are not comfortable with Freire’s interpretation of the binary oppressor/oppressed.
The ambiguous relationship between referent and meaning explains, as mentioned earlier, the limitation of Hegelian dialectics as nothing other than itself. The acknowledgment of the performative function of the referent ought not to limit the scope of meanings that can be ascribed to the referent. Rather, because the referent and meaning are intertwined, we ought to understand the meaning of the referent in relation to its own text. 7 In one sense, for Derrida (as for Deleuze), this realization means an affirmation of multiple plays of Hegelian dialectics.
To begin with, servitude has the lord for its essential reality; hence the truth for it is the independence consciousness that is for itself. However, servitude is not yet aware that this truth is implicit in it. But it does in fact contain within itself this truth of pure negativity and being-for-self, for it has experienced this its own essential nature. For this consciousness has been fearful, not of this or that particular thing or just at odd moments, but its whole being has been seized with dread; for it has experienced the fear of death, the absolute Lord.