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How to write a proof : patterns of justification in strategic documents for educational reform

100%
Wirthová J.
Teorie vědy (Theory of Science)
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2019
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vol. 41
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issue 2
307-335
EN
Writing strategic documents is a major practice of many actors striving to see their educational ideas realised in the curriculum. In these documents, arguments are systematically developed to create the legitimacy of a new educational goal and competence to make claims about it. Th rough a qualitative analysis of the writing strategies used in these texts, I show how two of the main actors in the Czech educational discourse have developed a proof that a new educational goal is needed. I draw on the connection of the relational approach in the sociology of education with Lyotard’s analytical semantics of instances in the event. Th e comparison of the writing strategies in the two documents reveals diff erences in the formation of a particular pattern of justifi cation. In one case the texts function as a herald of pure reality, and in the other case as a messenger of other witnesses. Th is reveals diff erent regimens of proof, although both of them were written as prescriptive directives – normative models of the educational world.
CS
Psaní strategických dokumentů je zásadní praxí mnoha aktérů usilujících o to, aby jejich vzdělávací ideje byly realizovány v učebních osnovách. V těchto dokumentech jsou argumenty systematicky rozvíjeny tak, aby se vytvořila jak legitimita nového vzdělávacího cíle, tak i kompetence těch, kteří tyto cíle prosazují. Na kvalitativní analýze strategií psaní použitých v textech tohoto druhu ukazuji, jak dva hlavní aktéři českého vzdělávacího diskurzu vytvořili důkaz, že je zapotřebí nový vzdělávací cíl. Studie vychází ze spojení relacionistické sociologie vzdělávání s Lyotardovou analytickou sémantikou pozic v určité události. Porovnání strategií psaní ve dvou dokumentech odhaluje rozdíly ve formování konkrétního vzorce ospravedlnění. V jednom případě text funguje jako ohlašovatel čisté reality a v druhém případě jako posel jiných svědků. Studie odhaluje různé režimy dokazování v těchto dokumentech, ačkoli oba byly psány jako preskriptivní směrnice – normativní modely vzdělávacího světa.
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Postmodernism and the Church: An Opportunity and a Challenge

85%
Hynes T.
The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II
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2016
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vol. 6
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issue 2
EN
Postmodernism is, in many respects, a term that has lost most of its cultural and academic cachet. This does not, however, mean that the themes, context, and conditions to which it referred are no longer relevant. In this essay, I will briefly review the latest reports which show a decreasing interest in organized religion, and interpret these results as symptomatic of a larger change in the state of knowledge. To this end, I will examine Jean­‑François Lyotard’s analysis of the loss of metanarratives as a way of understanding the implicit rules of the dialogue that occurs between the theist and the atheist or agnostic. Next, I will note the unique capacity of beauty to transcend the diverse language games played by both sides of the conversation. I will conclude by contending that this characteristic of beauty offers a kind of common ground which can be built upon, fostering further dialogue as well as an opportunity for evangelization.
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Between images and fromages: Lyotard on Painting’s Critical Force

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Schollenberger P.
Eidos. A Journal for Philosophy of Culture
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2019
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vol. 3
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issue 4(10)
32-43
EN
In this essay I want to focus on Jean-François Lyotard’s interpretation of Marcel Duchamp’s “The Large Glass” which I confront with Duchamp’s idea of pictorial nominalism. I invoke the main thesis from Lyotard’s important essay “Freud selon Cézanne,” to draw a line between Lyotard’s analysis of artistic experience of space in Cézanne’s work and the topological conceptuality traced by Lyotard in spatial relations within Duchamp’s “The Large Glass.” I want to show that the concept of “transformation” that is introduced in Lyotard’s interpretation of Duchamp’s works, operates within certain spatial analysis which lays the foundations for philosophical analysis in situ, or, as Lyotard writes, “topological politics.” For Lyotard this is the exact context to proceed the meditation of transformational potential hidden within the idea of presentation and representation of the space that becomes visible when one starts to notice incongruences as well as congruences.
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Lyotard a tvář bez Levinase

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Sebbah F.-D.
Filosofický časopis (Philosophical Journal)
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2014
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vol. 62
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issue 2, Special No: Za hranicemi tváře. Levinas a socialita
137-146
EN
This article pauses and reflects on why Lyotard (who was an avid reader of Levinas) discusses the face in a purely Merleau-Pontyesque context. Thus, in the matter of the face, Lyotard has decisively misappropriated Levinas’s thought. However, I would like to show that the obvious disagreement between Levinas and Lyotard in the issue of the face is, in fact, the result of Lyotard’s deep dedication to Levinas. We attempt to report about Lyotard’s silence on Levinas when he deals with the face; we also try to explain that point of affinity where both authors tell us of the reorganization of rela-tionships between singularity and anonymity by having the heretofore accepted oppo-sites disintegrate. Keeping in mind this weaving of the faithfulness and unfaithfulness of Lyotard to Levinas, we should ask ourselves one more question: is it truly necessary to choose between the shock of the ethical demand and the shock of the senses when dealing with the face? Is it necessary to choose between the “ethical face” that de-mands (Levinas), and the “face-landscape” as a libidinal kidnapping or instinct (Lyo-tard)?
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Violence: A Slippery Notion

85%
Salanskis J.-M.
Eidos. A Journal for Philosophy of Culture
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2019
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vol. 3
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issue 2(8)
5–12
EN
Violence works at the same time as what we find in the world according to our best description of reality, and as what we fight and reject, hoping for a more peaceful world. It may also be what we recommend, as the only way to change things, or even what we celebrate, as the key resource of true art. Sometimes we even think that adequate theory arises from violence against given paradigms. How can it be so? Do we really understand what we refer to when we speak about violence?
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Metanarracja mobilizacji. Ponowoczesność jako bezruch?

80%
Klimczyk W.
Diametros
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2013
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issue 37
51-68
PL
O ponowoczesności czyta się często na łamach codziennej prasy i można mieć wrażenie, że jest to słowo-wytrych pozbawione w zasadzie znaczenia. Ten stan rzeczy nie oznacza jednak, że problem rozważany przez Jean-Françoise Lyotarda w Kondycji ponowoczesnej jest już kwestią całkowicie przebrzmiałą. Wydaje się wręcz, że ponowoczesność zbanalizowana domaga się podwójnie wytężonego namysłu, gdyż zapoznaje swoje niepokojące oblicze, które w artykule zostaje nazwane metanarracją mobilizacji. W tym kontekście ponowoczesność, wbrew Lyotardowi, wcale nie nastała. Co więcej, sam Lyotard może być odczytywany jako filozof nowoczesny. W jego pismach obecna jest wszak ideologia mobilizacji. Być może, by rozprawić się z bolączkami współczesności, należy wyjść poza logikę poróżnienia i myśleć w perspektywie demobilizacji. Artykuł przynosi zarys takiego właśnie myślenia.
EN
The term “postmodernity” is nowadays so often used, also in the popular media, that it has become, in principle, devoid of any specific meaning. However, it does not mean that Jean-Françoise Lyotard's considerations in The Postmodern Condition are no longer relevant. On the contrary, the more banal the problem of postmodernity becomes, the more carefully we need to investigate it because in the shadow of the trivial hides a disquieting aspect of the world we live in. This aspect is called in the article the metanarrative of mobilization. In this context, postmodernity, against Lyotard, has not yet come. What is more, Lyotard himself can be considered as a modern philosopher because his writings are liked with the ideology of mobilization. In order to deal with contemporary disturbances one needs to think beyond the logics of the differend, think in terms of demobilization. The article is a sketch of such thinking.
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Le postmodernisme doit supprimer la religion ?

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Ćwiek P. J.
Warszawskie Studia Teologiczne
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2017
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vol. 30
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issue 3-4
134-143
EN
When John Paul II in the Encyclical „Fides et Ratio” wrote that „the tho-ught streams that refer to postmodernism deserve attention’ (point 91), this bro-ught about a lot of confusion among many philosophers. The nineties of the last century were marked by an intense confrontation of the widely understood Chri-stian philosophy with postmodernism. In postmodernism the destructive nihilism was perceived, and in many polemics more o{en warned than encouraged to reflect on this philosophical stream.It has been some time since postmodernism was contentiously discussed and the term itself has ceased to evoke such strong emotions. The question worth arising is: whether philosophizing in the spirit of postmodernism must really ine-vitably lead to the rejection of religion as such?
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Providing orientation by philosophizing at school. Phenomenological and postmodern validity claims

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Thomas P.
Kwartalnik Pedagogiczny
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2018
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vol. 63(3 (249))
150-161
EN
In liberal societies it seems to be important to provide orientation by philosophizing at school. We are used to doing this by discussing classic ethics with our students. Here, skills like rational argumentation can be trained. It is the universal rationality that can be applied to different ethical issues and, thus, provide orientation. When it comes to this learning objective phenomenology and postmodernism are mostly not expected to provide assistance. Phenomenology might be seen as just dealing with perception whereas postmodernism is under suspicion for contributing to indecision, arbitrariness and relativism. In this article I will try to outline the potentials of phenomenology and postmodernism in the field of orientation. In the tradition of Husserl’s ‘epoché’ we can let students discover the perspective of a first person and what it means to be a ‘self’. Heidegger and Merleau-Ponty have not only described a certain closeness to the world which can be described as ‘dwelling’ of a lived body. They have also delineated elements of a new ‘postmetaphysical’ and at the same time ‘prehermeneutical’ metaphysics. All this can help to open the depth of self, life, and world. Postmodern thinkers claim a plurality of truths. By this means, these theories can encourage self-empowerment. At the same time, authors like Lévinas (responsibility for the other), Lyotard (the sublime), and Rorty (solidarity) describe new ways of openness towards the world which are not founded by any primal truth and thus provide orientation.
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Hipermodernizm – próba przybliżenia

70%
Migasiński J.
Edukacja Filozoficzna
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2018
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issue 66
99-118
PL
W artykule – wychodząc od przypomnienia kilku polskich i zagranicznych prac, w których termin „hipermodernizm” się pojawia i od uwag na temat semantyki przedrostka „hiper-" – analizuje się kilka przykładów teorii dotyczących relacji pomiędzy modernizmem a postmodernizmem (Siemek, Habermas, Dobrowolski, Lyotard, Welsch, Bauman, Leder). Autor wykorzystuje elementy tych teorii dla przybliżenia adekwatnego sensu wyrażenia „hipermodernizm”.
EN
In the article, first, I refer to several texts containing term “hypermodernism” and then comment on the semantics of prefix “hyper-”. Second, I analyze a few examples of theories which address the relation between modernism and postmodernism (Siemek, Habermas, Dobrowolski, Lyotard, Welsch, Bauman, Leder). I make use of some elements of these theories in order to explicate the meaning of the term “hypermodernism”.
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