Philosophy Social Aspects

Citizenship for the learning society : Europe, subjectivity, by Naomi Hodgson

By Naomi Hodgson

Within Citizenship for the training Society, the governance of the training citizen is mapped in terms of eu academic and cultural coverage. regular notions of voice and narrative - in coverage and in academic study - are analysed with regards to Europe’s history.

  • The textual content is worried with the way ‘European citizenship’ is known in present coverage, the way the time period ‘citizenship’ operates, and the way studying is vital to this
  • Analysis combines academic philosophy and concept with anthropological, sociological, and vintage philosophical literature
  • Draws on either Continental ecu (Foucault, Deleuze, Heidegger, Levinas) and American (Cavell, Emerson, Thoreau) philosophy
  • Material is organised in components: half One discusses the discourses and practices of citizenship within the ecu studying society, in either academic and cultural coverage and academic study, from the point of view of governmentality; half offers research of specific points of this discourse

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Extra resources for Citizenship for the learning society : Europe, subjectivity, and educational research

Sample text

This period also produces then a particular critical attitude. The force of Foucault’s work, and of its application, derives not only from his shifting the basis for the understanding of power from the state–society binary, but also from the problematisation of the relation of the philosopher/author/teacher, to the reader, and to know­ ledge and truth. As Maarten Simons and Jan Masschelein put it: [W]hat is often missing or lost out of sight in ‘studies of govern­ mentality’ is a critical concern with the present, related to what according to Foucault is ‘the art of not being governed like that and at that cost’ (Foucault, 2007/1978: 45) … [S]tudying pro­ cesses of governmentalisation could be motivated by an attitude of ‘de‐governmentalisation’ (Gros, 2001, pp.

He thus summarises the critical attitude that developed with the governmentalisation of Europe from the six­ teenth century onwards as ‘the art of not being governed like that and at that cost’ (Foucault, 2007 [1978], p. 45). Foucault’s turn to Ancient Greek ethics was not therefore seeking to provide critique by comparison, and to present that way of life as an alternative. Greek ethics ‘was not related to any social – or at least to any legal – institutional system … [Their theme] was to constitute an ethics which was an aesthetics of existence’ (Foucault, 1991b, p.

In late Stoicism, when they start saying, ‘Well, you are obliged to do that because you are a human being’, something changes. It’s not a problem of choice; you have to do it because you are a rational being. The mode d’assujettissement is changing. In Christianity … the sexual rules for behaviour were, of course, justified through religion. The institutions by which they were imposed were religious institutions. But the form of the obligation was a legal form. There was a kind of internal juridi­ fication of religious law inside Christianity.

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