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 organization in schooling. the writer severely examines discourses at the politics of distinction together with these of Paulo Freire, Claude Levi-Strauss, Iris M. younger, and Chantal Mouffe. Derrida's ideas at the political with a view to 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 applied within the political discourse of Paulo Freire. It explores the methodological price of techniques of competition; it seems on the paintings via 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 techniques at the poltical as an method of realizing distinction and id. as well as paintings of Western philosophers and theorists, incorporated are the postcolonial writers Homi Bhabha and Gayatri Spivak.

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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.

Through work, however, the bondsman becomes conscious of what he truly is . . Work, on the other hand, is desire held in check, fleetingness starved off; in other words, work forms and shapes the thing. The negative relation to the Desire, Political Consciousness, and Formative Subjectivity 25 object becomes its form and something permanent, because it is precisely for the work that the object has independence. This negative middle term or the formative activity is at the same time the individuality or pure being-for-self of consciousness which now, in the work outside of it, acquires an element of permanence.

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).

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