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Teaching for Love of the World: Hannah Arendt on the Complexities of the Educational Praxis

In this article, I present a philosophical perspective on Kunneman’s concept of ‘amor complexitatis’ based on the philosophical work of Hannah Arendt. I analyse the two constituting elements, ‘amor’ and ‘complexitas’. In opposition to most classic philosophers who engage with the vita contemplativa, the eternal decontextualized aspects of life, Arendt was concerned with the vita activa, a philosophy of the world. She distinguishes three human activities: labour, which corresponds to the biological functions of the body; work which creates enduring artefacts in the world and is a predictable, instrumental activity; and action which is political in nature and is the result of humans dealing with the inherent plurality of the world. It is the realm of difference where people engage in discussion, interaction, and narratives to generate ideas, etc. The outcome of human action is unpredictable and therefore always holds the potential for something new to emerge, which Arendt calls ‘natality’, a central concept in her philosophy. Plurality is the precondition for political life. Removal or denial of difference and plurality is catastrophic for the vita activa and the realm of the political. Arendt and Kunneman are both part of a philosophical tradition which critiques modernity’s instrumentalization of human action. Both engage with the concept of love to deal with the complexities of human action without abolishing these complexities. Drawing on the work of Biesta, I then critically discuss Arendt’s perspective on education. Arendt proclaims an education for the world and it is the role of the teacher to engage the child into this world with all its complexities. The analysis of the concept of complexitas in education reveals three dimensions, each related to a particular key concept of Arendt’s philosophy: plurality, action and natality. I end this contribution with a discussion of the practical implications of Arendt’s views for teaching in the light of normative professionalism.

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Het goede leven is verre van ideaal. Arendt, handelingsverlegenheid en het ongehoorde

Hoofdstuk in bundel Aan het werk met Hannah Arendt. Het werk van de politiek denker Hannah Arendt (1906 - 1975) is populairder dan ooit. Voor professionals in onderwijs, zorg en sociaal werk is er echter nog geen toegankelijk boek over haar prikkelende en soms controversiële ideeën. Deze bundel voorziet in deze leemte. Verkrijgbaar: https://www.managementboek.nl/boek/9789492538192/aan-het-werk-met-hannah-arendt-joop-berding

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De publieke dimensie van het hbo

Hogescholen zijn dienstbaar aan de samenleving, zo valt te lezen in de strategische onderwijsagenda van het hoger beroepsonderwijs. Maar wat houdt deze publieke functie precies in? Het gedachtegoed van politiek denker Hannah Arendt biedt docenten en beleidsmakers ten minste drie handelingsperspectieven. De auteur illustreert deze drie perspectieven met voorbeelden uit de onderwijspraktijk. http://henriettajoosten.nl/

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Awor nan ta yama nos criminal! (and now they can call us criminals!)

In this article, the author will question the seemingly obvious boundary between civil disobedience, as conceptualised by Rawls and Arendt, and several examples of criminal, or simply annoying, activities which don't meet their criteria, such as the case of the ‘Top 50'. The ‘Top 50' are multi-problem Dutch-Caribbean men, who refuse to adapt to predominant norms in Dutch society. IThe author argues that political aspects of their behaviour should be acknowledged, even if they engage in criminal behaviour and don't present explicit political goals. Firstly, she questions the way in which Rawls based his definition on a centralistic conception of governmental power and contrast it with Foucault's conception of normalising power, in which power is diffuse and cannot be restricted to the enactment of formal laws. Secondly, she discusses what the minimum requirements are to be able to classifyacts as civil disobedience. Rawls and Arendt draw a clear line between criminal behaviour and civil disobedience, but their requirements may be too strict. We might miss signals of injustice if actions that do not meet these criteria are excluded from the political discourse. The conclusion is that comparing Arendt's and Rawls' conception of civil disobedience with the behaviour of a marginal migrant group may be useful in questioning the boundaries of this concept and in making it more inclusive. A wider conception of civil disobedience may help to explain the meaning of deviant behaviour in terms of social critique and to challenge the traditional understanding of civil disobedience.

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Awor nan ta yama nos criminal! (and now they can call us criminals!)

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Citizens’ initiatives in an onlife world

Citizen participation is booming, especially the number of urban bottom-up initiatives where information and communication technologies (ICT) are deployed is increasing rapidly. This growth is good news for society as recent historical research shows that the more citizens actively and persistently interfere with public issues, the more likely a society will be resilient. And yet, at the same time, a growing number of scholars argue that due to the unprecedented impact of ICT, the public sphere is at stake. How to understand both trends? How do the anti-‘public sphere’ developments relate to the growing number of citizens’ initiatives using ICT? And if these citizen initiatives can indeed be understood as manifestations of public spheres, how can ICT foster or hinder the development of these public spheres? These questions will be explored by analyzing a Dutch citizen initiative called ‘Buuv’ (an online ‘market’ place for and by local residents) from a ‘public sphere’ perspective. The author will turn to The human condition (1958) of Hannah Arendt in order to elaborate a ‘public sphere’ perspective. An Arendtian perspective (as any perspective) highlights, however, some aspects and underexposes other aspects. Furthermore, chances are that Arendt’s thoughts are somewhat outdated, in the sense that we now live in a world where the online and the offline life intertwine — an experience that is referred to with the term ‘onlife’. Bearing these remarks in mind, the author will elaborate on the value of Arendt’s ideas to 1) the endeavor of understanding current trends in society—more urban bottom-up initiatives and anti-‘public sphere’ developments due to the broad uptake of ICT—and 2) the endeavor of revitalizing the public sphere in an onlife world. IEEE copyright

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Citizens’ initiatives in an onlife world

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Wanneer zorg thuis komt

De driehoek hulpvrager, informeel netwerk en professional staat centraal in het onderzoek van de kenniskring informele netwerken en laatmoderniteit. Wij willen weten hoe dat nu daadwerkelijk gaat in die driehoek. Want wij zijn er niet met het adagium dat sociaal werkers niet langer moeten zorgen voor een cliënt maar ervoor moeten zorgen dat er voor de cliënt gezorgd wordt. Dat zal waar zijn, maar het ligt gecompliceerder dan dat. Om in de taal van zorg als morele praktijk te blijven: hoe zorg je er als sociaal werker voor dat de zorg die nodig is, de nood, door zorgvrager en informeel netwerk (en de professional niet te vergeten) wordt herkend? Hoe zorg je ervoor dat zorgvrager en informeel netwerk hun zorgverantwoordelijkheid verstaan en hun roeping oppakken? En hoe zorg je ervoor dat er tussen de zorgvrager en het informele netwerk en binnen het informele netwerk gesproken kan worden over elkaars verantwoordelijkheid? En dat in een laatmoderne samenleving? Gesteld wordt dat hiervoor het komen tot afstemming cruciaal is. Om die afstemming te realiseren is het voeren van een dialoog essentieel. Voor wat een dialoog is wordt aansluiting gezocht bij Zygmunt Bauman, Hannah Arendt en bij de dialogische benadering zoals die is ontwikkeld door Jaako Seikkulla en Tom Erik Arnkil. Vervolgens wordt deze visie vertaald in enkele onderzoeksplannen.

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Corporate spirituality as organizational praxis

A methodology for doing research into corporate spirituality should enable us to deal with the religious component of spirituality instead of trying to separate spirituality from religious beliefs, as the positivist school proposes. Waaijman’s phenomenological-dialogical research cycle enables us to deal with religious diversity in a scientific way. Sölle’s concept of democratized spirituality allows for discovering everyday (corporate) life as a finding place and workplace for spirituality. Replacing theistic terms by the concept of ‘alterity’ in a definition of spirituality may stimulate corporate spirituality without excluding or disqualifying spiritual diversity. Arendt’s concept of ‘action’ is closely connected to democratised spirituality. From that we can deduce a number of characteristics of corporate spirituality that give flesh and bone to what corporate spirituality can be. This allows us to see that many elements of corporate spirituality are already present in our organizational praxis. It also tells us that we need to become more aware of them and practice them. In doing so we set out on a ‘via transformativa’ that eventually may transform our organizations.

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Corporate spirituality as organizational praxis

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Spiritual dynamics in social innovation : Empirical research into a ‘via transformativa’ for organizations'

If we study processes of social innovation in organizations from the perspective of Dorothee Soelle’s liberation theology, various issues for mystagogic counseling emerge. Mystagogic counseling inspired by Soelle’s liberation theology may help organizations to deepen the understanding of the processes of social innovation they are involved in. Soelle’s liberation theology may also provide valuable input on how students can develop a critical, socially engaged view on issues in the field of ‘business and society’.

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Spiritual dynamics in social innovation : Empirical research into a ‘via transformativa’ for organizations'

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Ethnography of hope in extreme places: Ahrendt's Agora in controversial tourism destinations

In this critical review article, Isaac and Platenkamp present the case that tourism is not isolated from the world's dramatic situations in which humanity is at stake. Their argument principally centers on the devastating historical and contemporary conflict in Palestine and its relations with tourism. In this article, Isaac and Platenkamp maintain that (in relation to current happenings in Palestine) ethical and moral argumentation would be beside the point, and might even be a "cynical" exercise. They suggest that the conflict there is imbued with many kinds of normative argumentation. It is their view that positions need to be taken with regard to "Palestine," as in all extreme circumstances, where at the same time respect for the other positions becomes crucial. In this critical review article, therefore, Arendt's idea of "agora" will be introduced, in order to create a space where these "respectful positions" can be taken in a public arena and in order to contribute to a possible peaceful development. To Isaac and Platenkamp, tourism could enable this sort of "peaceful development" and could promote or help empower conditions where violence would be excluded, and where different sorts of "argumentation" could be generated and heard about these so-called "controversial spaces." In these respects, they maintain that tourism is a challenging field, because it has (itself) many faces-and they argue that such scenarios for "tourism" indeed could apply/should be applied for many controversial other spaces like Nepal and Burma (for instance) where (as in Palestine) the original population has no say in any economic development, such as that of tourism. But Isaac and Platenkamp recognize that (even in Burma) resistance against injustice can never be destroyed. Their own principal focus remains targeted upon Palestine, though. There, tourism is known to have "an incredibly high potential," despite the fact that (in their view) a strong and powerful "Israeli self" indeed controls the "humiliated Palestinian other." Thus, to our two reviewers in the Netherlands, therefore, tourism seems to be a communicative activity that might enable the implementation of Arendt's idea of and about "the agora." Isaac and Platenkamp suggest that there is no violence in the agora, itself, because only the force of argumentation rules. there.

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Teaching for Love of the World: Hannah Arendt on the Complexities of the Educational Praxis