I’m an ontologist with a focus on the global education archipelago, concerned that ‘the secret matrix and nomos of our time’ is not so much the camp, as Agamben has claimed, but the school - as paradigm institution (including, especially, the modern global university). In this I stand against all ontotheolical claims for education as redemption, salvation or social justice. Address: Leicester, Leicester, United Kingdom
This is not I think the kind of book you would read from cover to cover. It seems to have been wr... more This is not I think the kind of book you would read from cover to cover. It seems to have been written with that proviso in mind, in fact. Its chapters have the feeling of being discrete essays on dimensions of Gramsci’s thought. For while the book’s title indicates a general interest in questions concerning education, neoliberalism and hegemony, it is in effect a series of essays on Gramsci. The author freely admits that the book represents the gathering together of otherwise scattered writings. These disparate pieces are united by the three-way focus—education, neoliberalism and hegemony—that holds it together thematically rather than logically. As such it provides a useful, instructive and well-informed resource...
… Mietzner, Kevin Myers and Nick Peim. New York: Peter …, 2005
The work of history is always a work of interpretation. History does not speak for itself. It is ... more The work of history is always a work of interpretation. History does not speak for itself. It is always something that has to be, in one way or another, told – or, at least, represented. The painstaking work of archaeology is a matter of piecing together data, a work of reconstituting and reconstruction. The reassembled bits and pieces of an archaeological enterprise have to be sifted, gathered together and put into order. Those bits and pieces might be taken for signs, signs of the past that are organized according to a twofold logic of form: the form of the thing and the form of its reconstruction. Between these two forms is an inevitable gap. The reduction of the gap between object or event and representation is the work of the historian. In this meaningmaking process atomistic signs and sign configurations are being constructed into more or less coherent texts. These texts inevitably are organized in discourses. Discourses in turn classify knowledge into fields, orders, practices. Discourses shape the production of know1 S. Hall, Representation: Cultural Representations and Signifying Practices
This is not I think the kind of book you would read from cover to cover. It seems to have been wr... more This is not I think the kind of book you would read from cover to cover. It seems to have been written with that proviso in mind, in fact. Its chapters have the feeling of being discrete essays on dimensions of Gramsci’s thought. For while the book’s title indicates a general interest in questions concerning education, neoliberalism and hegemony, it is in effect a series of essays on Gramsci. The author freely admits that the book represents the gathering together of otherwise scattered writings. These disparate pieces are united by the three-way focus—education, neoliberalism and hegemony—that holds it together thematically rather than logically. As such it provides a useful, instructive and well-informed resource...
… Mietzner, Kevin Myers and Nick Peim. New York: Peter …, 2005
The work of history is always a work of interpretation. History does not speak for itself. It is ... more The work of history is always a work of interpretation. History does not speak for itself. It is always something that has to be, in one way or another, told – or, at least, represented. The painstaking work of archaeology is a matter of piecing together data, a work of reconstituting and reconstruction. The reassembled bits and pieces of an archaeological enterprise have to be sifted, gathered together and put into order. Those bits and pieces might be taken for signs, signs of the past that are organized according to a twofold logic of form: the form of the thing and the form of its reconstruction. Between these two forms is an inevitable gap. The reduction of the gap between object or event and representation is the work of the historian. In this meaningmaking process atomistic signs and sign configurations are being constructed into more or less coherent texts. These texts inevitably are organized in discourses. Discourses in turn classify knowledge into fields, orders, practices. Discourses shape the production of know1 S. Hall, Representation: Cultural Representations and Signifying Practices
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