By J. Wallin
This paintings examines the impoverished photograph of existence presupposed through the legacy of transcendent and representational considering that maintains to border the bounds of curricular proposal. examining the ways that glossy associations colonize wish and overdetermine the lifetime of its topic, this ebook attracts upon the anti-Oedipal philosophy of Gilles Deleuze, innovative inventive perform, and an unorthodox curriculum family tree to reconsider the pedagogical venture as a job of inspiration construction for the liberation of existence and instantiation of a humans but to return. This publication invitations teachers, artists, and graduate scholars to have interaction the modern struggles of curriculum thought, academic philosophy, and pedagogical perform with a brand new set of conceptual instruments for pondering radical distinction.
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Additional info for A Deleuzian Approach to Curriculum: Essays on a Pedagogical Life (Education, Psychoanalysis, and Social Transformation)
25). “Every simulation” Massumi (1987a) writes, “takes as its point of departure a regularized world [of] stable identities of territories” (p. 3). In his curriculum rationale, Tyler assigns currere a linear image, an a priori condition for transformation, and an identitarian matrix ensconced within the molar orders of organization/disorganization, purposeful/purposeless, and continuity/discontinuity (Cherryholmes, 1988). In this vein, Tyler’s curricular simulacrum constitutes a map that exists prior to lived cartography, constituting a readymade matrix for pedagogical design.
He” exists above and beyond our capacity to conceive of him. Yet, while the Judeo-Christian God forms the most insistent legacy of transcendence in the Western philosophical canon, it is not the singular case (May, 2005). The Platonic Forms that predate Christianity constitute another legacy of transcendent thought in Western philosophy. Like the Christian God, Plato’s Forms exist above and beyond experience. They eclipse the material world. In this manner, the Platonic Forms find worldly expression only as copies of an a priori Ideal.
While the image of a transcended world relies on ontological commitments, it is haunted by a single question. That is, if transcendent thought relies on the presence of at least two ontological substances, what is the character of their interaction? For Spinoza (1951), the relationship between what exists and transcendent substance is one of emanation. “By substance,” Spinoza remarks, “I mean that which is in itself, and is conceived through itself ” (1951, p. 45). Spinozian emanation is unlike the creative process of production ex nihilo.