Bücher von Kaustuv Roy

This book provides a new understanding of art education, connecting art, necessity, and pedagogy. Plenty has been written about art education, but its potential contribution to inner autonomy and existential emancipation due to the re-articulation of time and space in art has not been adequately explored in a pedagogic context. This book explores art as an affective continuum--not a plaything of culture, but rather a mode of alignment of the existential Eros with our ontological truth.

Este livro argumenta que a ideologia implica implicitamente a possibilidade do não ideológico, e mesmo que os discursos críticos já não considerem seriamente um "exterior" da ideologia, é no entanto essencial fazê-lo. Além disso, do ponto de vista pedagógico, é totalmente insatisfatório recusar a consideração do não-ideológico ou do transcendente. Se toda a educação é ideológica, então a questão que se coloca é a de saber: como é que se vislumbra um momento bibliotecário? Perante isto, o argumento aqui oferece uma praxis de tensões dialécticas que através do choque de paradigmas oferece aquilo que pedagogicamente afirma ser um momento não ideológico.

Questo libro sostiene che l'ideologia implica implicitamente la possibilità del non-ideologico e, anche se i discorsi critici non considerano più seriamente un "fuori" dall'ideologia, è comunque essenziale farlo. Inoltre, dal punto di vista pedagogico, è del tutto insoddisfacente rifiutare la considerazione del non-ideologico o del trascendente. Se tutta l'educazione è ideologica, allora si pone la domanda: come immaginare un momento libresco? Alla luce di ciò, l'argomentazione qui proposta offre una prassi di tensioni dialettiche che, attraverso lo scontro di paradigmi, offre quello che pedagogicamente sostiene essere un momento non ideologico.

Este libro argumenta que la ideología implica implícitamente la posibilidad de lo no ideológico, y aunque los discursos críticos ya no consideren seriamente un "exterior" de la ideología, es sin embargo esencial hacerlo. Además, desde el punto de vista pedagógico, es totalmente insatisfactorio declinar la consideración de lo no ideológico o lo trascendente. Si toda la educación es ideológica, entonces surge la pregunta: ¿cómo concebimos un momento bibliotecario? En vista de ello, el argumento que aquí se expone ofrece una praxis de tensiones dialécticas que, mediante el choque de paradigmas, ofrece lo que pedagógicamente pretende ser un momento no ideológico.

In diesem Buch wird argumentiert, dass die Ideologie implizit die Möglichkeit des Nicht-Ideologischen einschließt, und auch wenn die kritischen Diskurse nicht mehr ernsthaft ein "Außerhalb" der Ideologie in Betracht ziehen, ist es dennoch unerlässlich, dies zu tun. Auch aus pädagogischer Sicht ist es völlig unbefriedigend, die Berücksichtigung des Nicht-Ideologischen oder des Transzendenten abzulehnen. Wenn die gesamte Bildung ideologisch ist, dann stellt sich die Frage: Wie können wir uns ein libratorisches Moment vorstellen? In Anbetracht dessen wird hier eine Praxis dialektischer Spannungen vorgestellt, die durch den Zusammenprall von Paradigmen das bietet, was sie pädagogisch als nicht-ideologischen Moment bezeichnet.

Ce livre soutient que l'idéologie implique implicitement la possibilité du non-idéologique, et que même si les discours critiques ne considèrent plus sérieusement un "hors" de l'idéologie, il est néanmoins essentiel de le faire. De même, d'un point de vue pédagogique, il est tout à fait insatisfaisant de refuser de considérer le non-idéologique ou le transcendant. Si toute l'éducation est idéologique, alors la question se pose : comment envisager un moment bibliothécaire ? Dans cette optique, l'argument présenté ici propose une praxis de tensions dialectiques qui, par le choc des paradigmes, offre ce qu'elle prétend pédagogiquement être un moment non idéologique.

This book argues that ideology implicitly implies the possibility of the non-ideological, and even though the critical discourses no longer seriously consider an ¿outside¿ of ideology, it is nonetheless essential to do so. Also, from the pedagogic point of view, it is entirely unsatisfactory to decline consideration of the non-ideological or the transcendent. If all of education is ideological then the question comes up: how do we envision a libratory moment? In view of this, the argument here offers a praxis of dialectical tensions that through the clash of paradigms offers what it pedagogically claims to be a non-ideological moment.

This book argues that global crises such as the present Covid-19 pandemic are correlates of the contemporary thought regime that it calls technohumanism. Taking up the pandemic as the central case in point, the book shows how the basic assumptions of technohumanism encourage large-scale dependencies and a consequent loss of endurance in the populace. Next, it shows that a form of recuperation can be pedagogically attempted by means of a ¿psychoanalysis¿ of thought which releases it from the humanist limits placed on it. To do this, it introduces the notion of a living unconscious as distinct from the Freudian Unconscious, and argues that in the living unconscious there is no distinction between the prehuman and the posthuman, and a posthumanist pedagogy can be constructed on the basis of an adequate transfer of prehuman dynamism.

This book presents authentic educational experience as the actualization of a potential within a phenomenological field whose axes consist of the somatic, the psychic, and the symbolic, thereby rejecting the one-dimensionality of contemporary education that is primarily mind-oriented.

This book explores the possibility of philosophical praxis by weaving an ontological thread through four principal thinkers: Heidegger, Schelling, Goethe, and Heraclitus.

Against the backdrop of a historical debate between science and philosophy with regard to the nature of time, this book argues that our commonsense understanding of time is inadequate-especially for education.

This book identifies and expands upon the link between ontology and education, exposing a lack of ontological inquiry as the vital missing element in the study and practice of modern education today.

This book explores the possibility of philosophical praxis by weaving an ontological thread through four principal thinkers: Heidegger, Schelling, Goethe, and Heraclitus.

This book engages with the dynamic intersection of several domains such as philosophy, psychology, sociology, and pedagogy, in order to critically analyze and reinvent our understanding of curriculum. Which indigenous understandings can be recovered in order to reinvent curriculum with greater relevance for diverse peoples?

This book facilitates a missing dialogue between the secular and the transsecular dimensions of human existence. Kaustuv Roy argues that since secular reason of modernity can only represent the empirical dimension of existence, humans are forced to privatize the non-empirical dimension of being.