Before recognition, and after:the educational critique

Educational Theory

Volumn 56, Issue 3, 2006, Pages 325-344

  Bingham, Charles ^a  

^a SIMON FRASER UNIVERSITY   (Canada)

Author keywords

[No Author keywords available]

Indexed keywords

EID: 53549087403     PISSN: 00132004     EISSN: 17415446     Source Type: Journal    
DOI: 10.1111/j.1741-5446.2006.00229.x     Document Type: Review

References (50)

1. Charles Taylor, "The Politics of Recognition," in Multiculturalism: Examining the Politics of Recognition, ed. Amy Gutmann (Princeton: Princeton University Press, 1994), 27.
2. See Nancy Fraser, "Social Justice in the Age of Identity Politics: Redistribution, Recognition, and Participation," in Redistribution or Recognition? A Political-Philosophical Exchange, eds. Nancy Fraser and Axel Honneth (New York: Verso, 2003);
3. and Nancy Fraser, Justice Interruptus: Critical Reflections on the "Postsocialist"Condition (New York: Routledge, 1997).
4. See, for example, Fraser, Justice Interruptus; Fraser and Honneth, eds., Redistribution or Recognition;
5. Nancy Fraser, '"Recognition Without Ethics?" in The Turn to Ethics, eds. Marjorie Garber, Beatrice Hanssen, and Rebecca L. Walkowitz (New York: Routledge, 2000);
6. and Kelly Oliver, Witnessing:Beyond Recognition (Minneapolis: University of Minnesota Press, 2001).
7. Fraser, Redistribution or Recognition, 11. The other folk paradigm Fraser identifies is "redistribution," which will be examined later in this essay.
8. Ibid., 13.
9. See Franz Fanon, Black Skins/White Masks, trans. Charles Lam Markmann (New York: Grove Press,1967).
10. Ibid., 109.
11. More recently, Fraser has broadened the scope of her work into a more general theory of recognition and redistribution. That is to say, her more recent work insists that there must be a more general theory that theorizes the redistributive dimensions of recognition as well as the recognitive dimensions of redistribution. In Fraser's words, "Only by looking to integrative approaches that unite redistribution and recognition can we meet the requirements of justice for all." Fraser and Honneth, eds., Redistribution or Recognition, 94.
12. Fraser, Justice Interruptus, chap. 1.
13. See Jessica Benjamin, The Bonds of Love: Psychoanalysis, Feminism, and the Problem of Domination (New York: Pantheon, 1988);
14. Jessica Benjamin, Like Subjects, Love Objects: Essays on Recognition and Sexual Difference (New Haven: Yale University Press, 1995);
15. and Jessica Benjamin, Shadow of the Other: Intersubjectivity and Gender in Psychoanalysis (New York: Routledge, 1998).
16. See Taylor, "The Politics of Recognition"; Charles Bingham, Schools of Recognition: Identity Politics and Classroom Practices (New York: Rowman and Littlefield, 2001);
17. and G.W.F. Hegel, System of Ethical Life and First Philosophy of Spirit, trans. by H.S. Harris and T.M. Knox (Albany: SUNY Press,1979).
18. Taylor, "The Politics of Recognition," 27.
19. As Fraser notes in Justice Interruptus, there is much unnecessary stereotyping about the poststructuralist position. As an example, she disagrees with Seyla Benhabib's position "that postmodernist and poststructuralist views of subjectivity are incompatible with feminist politics" (p. 207; see also Benhabib in Feminist Contentions: A Philosophical Exchange, Seyla Benhabib, Judith Butler, Drucilla Cornell, and Nancy Fraser). Nevertheless, my more humble aim here is to point out that there is, in a loose sense, such a challenge in the theoretical air.
20. Michel Foucault, Ethics, Subjectivity and Truth: Essential Words of Foucault 1954-1984, ed. Paul Rabinow (New York: The New Press, 1977), 312ff.
21. Ibid., 313.
22. Michel Foucault, "Nietzsche, Genealogy, History," in Michel Foucault: Language, Counter-Memory, Practice: Selected Essays and Interviews, ed. Donald F. Bouchard (Ithaca, New York: Cornell University Press, 1977), 153.
23. See, for example, John Rawls, A Theory of Justice (Cambridge, Massachusetts: Belknap Press, 1971); Ronald Dworkin, Sovereign Virtue: The Theory and Practice of Equality (Cambridge: Harvard University Press, 2000);
24. and Karl Marx and Friedrich Engels, "History as Class Struggle Materialism and the Theory of Ideology," in Four Sociological Traditions: Selected Readings, ed. Randall Collins (New York: Oxford University Press, 1994).
25. Oliver, Witnessing: Beyond Recognition; Kelly Oliver, Subjectivity Without Subjects: From Abject Fathers to Desiring Mothers (New York: Rowman and Littlefield, 1998).
26. Oliver, Beyond Recognition,45.
27. Ibid., 63.
28. Ibid., 19.
29. Sharon Todd, Learning from the Other: Levinas, Psychoanalysis, and Ethical Possibilities in Education (Albany: SUNY Press, 2003);
30. Megan Boler, Feeling Power: Emotions and Education (New York: Routledge, 1999);
31. and Deborah Britzman, After-Education: Anna Freud, Melanie Klein, and Psychoanalytic Histories of Learning (Albany: SUNY Press, 2003).
32. Todd, Learning from the Other, 60.
33. Ibid., 60, 61.
34. See, for example, Emmanuel Levinas, Otherwise Than Being or Beyond Essence, trans. Alphonso Lingis (1974; repr. Pittsburgh, Pennsylvania: Duquense University Press, 1998);
35. Emmanuel Levinas, Totality and Infinity: An Essay on Exteriority, trans. Alphonso Lingis (Pittsburgh, Pennsylvania: Duquense University Press, 1969);
36. and Melanie Klein, Love, Guilt, and Reparation, and Other Works, 1921-1945: The Writings of Melanie Klein (London: Karnac Books, 1992).
37. Ibid., 113.
38. See, for example, Cornelius Castoriadis, Crossroads in the Labyrinth, trans. Martin H. Ryle and Kate Soper (Cambridge: MIT Press, 1984).
39. See, for example, John Stewart, Language as Articulate Contact: Toward a Post-Semiotic Philosophy of Communication (Albany: SUNY Press, 1995).
40. Todd, Learning from the Other, 127.
41. Ibid., 133.
42. Ibid.
43. Boler, Feeling Power, 163. See also Art Spiegelman, The Complete MAUS: A Survivor s Tale (New York: Pantheon, 1991).
44. Boler, Feeling Power, 164-165.
45. Ibid., 196.
46. Ibid., 198.
47. It should be noted that Britzman does not address recognition as directly as do Todd and Boler. Yet, insofar as Britzman's work has direct bearing on all kinds of educational interchanges, it certainly has direct bearing on those interchanges that involve people who recognize and people who are recognized. Britzman offers an important psychoanalytic rethinking of education that certainly includes educational recognition. She calls her psychoanalytic rethinking "after-education." I contend that it is no stretch to apply Britzman's analysis to what I have already been calling the "after" of recognition.
48. Britzman, After-Education, 157. Here Britzman is quoting Meira Likierman, Melanie Klein Her Work in Context (London: Continuum, 2001), 127.
49. Ibid., 155.
50. Judith Butler, Precarious Life: The Powers of Mourning and Violence (New York: Verso, 2004), 44.