Anxious Identity: Education, Difference and Politics by Ho-chia Chueh

By Ho-chia Chueh

This paintings is a scientific research of texts with arguments on political functionality of illustration and enterprise in schooling. the writer seriously examines discourses at the politics of distinction together with these of Paulo Freire, Claude Levi-Strauss, Iris M. younger, and Chantal Mouffe. Derrida's innovations at the political so that it will comprehend distinction and identification in schooling concludes the volume.

This paintings starts with an exam of Hegel's paintings at the courting among the lord and the bondsman, that is carried out within the political discourse of Paulo Freire. It explores the methodological price of techniques of competition; it seems to be on the paintings through Levi-Strauss on cultural ameliorations in addition to that of Iris M. younger and Chantal Mouffe at the politics of difference.

Anxious Identity demands a attention of Derrida's options at the poltical as an method of knowing distinction and identification. as well as paintings of Western philosophers and theorists, incorporated 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)

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At heart, this negation is the basic requirement for becoming other than itself, in order to know itself (Butler 1987: 6–7). In the process of the subject’s self-realization, this independent object is projected as an entity, as the Other. This further calls for the subject’s supersession or substitution. The second negation thus arises in the subject’s supersession of the object. The subject depends upon this second negation in order to fulfill the satisfaction of Desire. 1 The object is taken as the Otherness or difference to the subject, and by doing so, the subject realizes itself and becomes independent.

Furthermore, critical pedagogy exemplifies man’s consciousness as his or her “ontological vocation” to become fully human. The critical pedagogy embodies man’s ontological vocation through existential experience, and Freire believes that man can humanize the world through critical pedagogy, as he argues that “[f]or men, as beings of praxis, to transform the world is to humanise it, even if making the world human may not yet signify the humanisation of men” (Freire 1998b: 501). 4 For instance, Freire argues, “[t]hey may discover through existential experience that their present way of life is irreconcilable with their vocation to become fully human” (Freire 1972; cited in Aronowitz 1993: 13).

In Hegel’s theory, reference functions as the medium of the signified that transfers meaning to the sign. This discussion of the referent is given and located in a dialectics between the master and the slave. Derrida argues that such a discussion of the referent operates at an extremely conceptual level and is confined and enclosed within the constitution of Hegelian dialectics; it is controlled by particular Hegelian themes. Like Foucault’s critique, Derrida’s enclosure and the reductionism of Hegelian language limit the meanings of difference that ensue from other implications outside that particular discourse.

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