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Volumn 5, Issue 4, 2012, Pages 217-237

Boundedness beyond reification: Cosmopolitan teacher education as critique

Author keywords

Cosmopolitanism; Frankfurt school; Globalization; Honneth; Recognition; Reification; Standardization; Standards and competencies; Teacher education; Teacher education reform

Indexed keywords


EID: 84875073657     PISSN: 16544951     EISSN: 16546369     Source Type: Journal    
DOI: 10.3402/egp.v5i4.20296     Document Type: Article
Times cited : (11)

References (79)
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    • Introduction: Cosmopolitanism in the Making
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    • Note
    • Marianna Papastephanou has criticized that the critical-ethical dimension seems to remain occluded in a major part of the sociologically oriented research on cosmopolitanism
  • 8
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    • In its emphasis on the normative-critical dimension of cosmopolitanism the present approach wishes to avoid this shortcoming
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    • Towards Cosmopolitan Learning
    • In this way the paper pursues a similar goal as other, more ethically oriented recent approaches to cosmopolitanism (e.g. Fazal Rizvi, 'Towards Cosmopolitan Learning', Discourse: Studies in the Cultural Politics of Education 30, no. 3 (2009): 253-68.
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    • (Frankfurt/M.: Suhrkamp Verlag)
    • However, while more loosely associated to the Frankfurt School in person, the general area of interest and theoretical orientation allows for also including the following publication by Christoph Demmerling, Sprache und Verdinglichung (Frankfurt/M.: Suhrkamp Verlag, 1994).
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    • Note
    • In the English edition I used, the expression which so nicely captures this double character of the table as a commodity was lost in translation as the passage was rendered in the following way: 'The form of wood, for instance, is altered, by making a table out of it. Yet, for all that, the table continues to be that common, every-day thing, wood.
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    • But, so soon as it steps forth as a commodity, it is changed into something transcendent; pdf file, p. 46. 02.01.2012) A closer and better translation for the term would be 'a sensual trans-sensual thing'
    • But, so soon as it steps forth as a commodity, it is changed into something transcendent'. (http://www.marxists.org/archive/marx/works/1867-c1/index.htm; pdf file, p. 46. 02.01.2012) A closer and better translation for the term would be 'a sensual trans-sensual thing'.
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    • History and Class Consciousness. Studies in Marxist Dialectics, trans
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    • Note
    • As Honneth and Demmerling both stress, a more detailed and generous interpretation can show that the parts in which Lukács deals with the history of philosophy at least implicitly contain such interplay between conceptual and practical realm. In these passages Lukács criticizes the dogmatization of an isolationist conception of facts as the basis of all analysis of reality within empiricist approaches and suggests that, in contrast, the 'elements and concepts in the special sciences' have to be integrated into a 'totality' and understood as 'aspects in a dialectical process'. This means, Lukács here conceives of a possible reintegration of isolated notions and 'facts' into their historical and relational context as a possible counter to reification other than revolutionary practice.
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    • Note
    • Despite the fact that his text seems to encourage such an interpretation at least partly (cf. FN 15), his main argument underwrites a different notion.
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    • Cosmopolitanism
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    • Cf. Pauline Kleingeld and Eric Brown, 'Cosmopolitanism', The Stanford Encyclopedia of Philosophy (Spring 2011 Edition), ed. Edward N. Zalta, http://plato.stanford.edu/archives/spr2011/entries/cosmopolitanism/; 03.01.2013.
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    • quoted in Löwy
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    • Note
    • This reading of Diogenes' rejoinder is trying to take seriously Derrida's warning against the self-congratulatory understandings of cosmopolitan identity, in which 'no one is more cosmopolitan than the one, than this "we,"who is speaking to you'
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    • Cf. Jacques Derrida, The Other Heading (Bloomington: Indiana University Press, 1992, 48.
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    • Cf. Stanley Cavell, Conditions Handsome and Unhandsome (Chicago and London: The University of Chicago Press, 1990), 36.
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    • Cf. Marianna Papastephanou, 'The 'Cosmopolitan' Self Does her Homework', Journal of Philosophy of Education 45, no. 4 (2011): 607.
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    • The English version of the lecture I will cite from is available online, (02.01.2012)
    • The English version of the lecture I will cite from is available online http:// www.tannerlectures.utah.edu/lectures/documents/Honneth-2006.pdf (02.01.2012).
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    • Explores in great detail, the one-sided economic perception of the global challenge for education is not able to meet the social and political demands imposed on individuals in the world risk society. This can be taken as further supporting my argument for a mainly critical reading of the cosmopolitan idea, but I would like to caution that by justifying cosmopolitan education in terms of better meeting existing needs of subjects of education, there is a danger of remaining within the economist logic oneself.
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    • Cf. H.-J. Keller, 'Standards in der Lehrerbildung. Blick in die USA und Ausblick auf die deutschsprachige Lehrpersonenausbildung', Journal für Lehrerinnen und Lehrerbildung 2 (2002): 26.
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    • A Cosmopolitan Design of Teacher Education and a Progressive Orientation Towards the Highest Good
    • See, Klas Roth, 'A Cosmopolitan Design of Teacher Education and a Progressive Orientation Towards the Highest Good', Ethics & Global Politics 5, no. 4 (2012): 259-79.
    • (2012) Ethics & Global Politics , vol.5 , Issue.4 , pp. 259-279
    • Roth, K.1
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    • Note
    • In his 'Animating Ideas of Idealism: A Semantic Sonata in Kant and Hegel', Robert Brandom argues that the conceptual normativity inherent in our linguistic practices provides an excellent model for a way in which binding oneself to a norm which necessarily implies constraint and a loss of negative freedom cannot only be justified from the standpoint of a collective which might otherwise fall apart, but also from the standpoint of the individual to the individual herself who 'is repaid many times over in a bonanza of positive freedom'. I believe that this could be worked out in further detail into an exemplary standard against which cosmopolitan forms of binding oneself in non-reifying ways could be conceptualized, in that being bound by cosmopolitan law, binding oneself to such norms can mean enabling new positive freedoms rather than being understood as a mere avoidance of constraint and an increase in negative freedom.


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