Justice Everywhere

a blog about philosophy in public affairs

Category: Academia (Page 1 of 8)

An interview with Ciaran Thapar (Beyond the Ivory Tower series)

This is the latest interview in our Beyond the Ivory Tower series (you can read previous interviews here). Back in February, Aveek Bhattacharya sat down with Ciaran Thapar, a youth worker, educational consultant and author of the recent book Cut Short, which draws on his experience working with young people in London to analyse violence, inequality and criminal justice among other issues. Through the youth organisation, Roadworks, he delivers PATTERN, a storytelling workshop programme based on the themes of Cut Short. Thapar began mentoring young people as a Master’s student in Political Theory at the London School of Economics, and our interview explored the relevance of academic philosophy and the realities of disadvantaged young people’s lives.

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An interview with Albert Dzur (Beyond the Ivory Tower series)

This is the latest interview in our Beyond the Ivory Tower series, a conversation between Lisa Herzog and Albert Dzur

Albert Dzur is Distinguished Research Professor at Bowling Green State University, where his work focuses on citizen participation and power-sharing in criminal justice, healthcare, public administration and education. 

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Should we deprioritize grades? Or not grade at all?

 

A snippet of a 19th century report card

If you have any experience teaching, you likely have experience grading. Grades are often considered an important part of teaching, for example because they are thought to motivate students. However, while grading, ranking and classifying has become the norm in many places (a development which only really kicked off in the late 19th century), many teachers are trying to move away from crude metrics. Some even go as far as doing away with grades completely. For this post in our series on teaching philosophy, Justice Everywhere spoke to Dr Marcus Schultz-Bergin (Cleveland State University), about his attempts to deprioritize grading and his experience with going completely gradeless in one Philosophy of Law course. He has detailed his experience on his blog, and a version of his reflections on gradeless teaching has also been published in a new book about “ungrading”.

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Teaching Philosophy “Outside the Walls”

A photograph depicting an audience listening to a lecture in a traditional lecture hall

An audience in a lecture hall

How do you get undergraduate students excited about philosophy? How do you show students that studying philosophy isn’t just about reading complex discussions about the nature of reality? Philosophy teachers the world over are increasingly facing external pressures – from Rate my Professor to government funding bodies and everything in between – to make their courses popular, engaging, or “useful”. Many are also aware of other factors that may encourage re-thinking the way in which we teach philosophy and to move away from traditional  styles of teaching, for instance concerns about accessibility or Western-centrism. One of the things this series, Teaching Philosophy in the 21st Century, sets out to do is to canvas different ways of teaching philosophy. We hope that these discussions serve to inspire and provide ideas for those considering adopting different ways of teaching and assessing students.

For this post, we spoke to Dr Sjoerd Griffioen and Dr Merel Semeijn from the University of Groningen (Netherlands). They run a module called Buiten de Muren (Outside the Walls), which is a required module for second year BA Philosophy students. In the module, students identify a societal issue they want to tackle, a relevant ethical theory or concept (broadly construed), and create a creative final product. ‘We really ask them not to write a standard academic paper about it, or do a standard presentation, but to really come up with something else – because it will probably be the only time in their academic career that they can do that’, Griffioen says. ‘Of course we supervise them very intensively. Because it does happen that students start with a brilliant idea but then they run into problems and we have to turn them towards something that might be a bit more pragmatic. But the principle is that we give them a lot of freedom to come up with something other than a standard academic paper. “Outside the Walls” means to think outside the walls of academia – outside the box, if you will.’

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Theory, Politics and Socialism: An interview with Paul Magnette (Beyond the Ivory Tower Series)

Before becoming the president of the Belgian Francophone Socialist Party, Paul Magnette was a renowned scholar in the fields of EU studies and political theory. In addition to analysing the political regime of the European Union, the growing power of the European Parliament, and the issue of citizen participation in EU politics, he wrote a book on the thought of Judith Shklar and another on the history of the idea of citizenship. We met in September 2021 at the headquarters of the Socialist Party to discuss the influence of his academic training on his political activity, the challenges of shifting from theory to political practice, and the practical relevance of political theory. A new interview in our Beyond the Ivory Tower series.

 magnette

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“What I would like is for people to come at the world with lots of different ways of seeing things”; Dr Liam Kofi Bright on the philosophical canon

Detail of Raphael's The School of Athens

Detail of Raphael’s fresco, The School of Athens, depicting among others Plato and Aristotle

In 2020, Dr Liam Kofi Bright (LSE) was interviewed by the Dutch newspaper Trouw [in Dutch]. In that interview, he outlined his case for getting rid of philosophical canons. “The Dutch far right got very angry with me on Twitter,” Bright says. “A quite prominent far-right politician said what a terrible person I am, and a bunch of her followers agreed.” But much of this anger was based on a misunderstanding of Bright’s argument. “They assumed without really reading what I was saying that my objection was to the particular people on the canon, so say Descartes, because he was a white guy from Europe. And they, being the far right, didn’t like that. But actually my objection isn’t really to any particular items on the canon at all.”

To start off our new series of posts about teaching philosophy – titled, unimaginatively, “Teaching Philosophy in the 21st Century” – we caught up with Dr Bright in August 2021 to discuss his argument, and to learn more about what teaching philosophy without teaching to the philosophy canon might look like.

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Political Philosophy in a Pandemic: Chapter Preview (Adam Swift)

Several Justice Everywhere authors have been involved in a book project about the ethics and politics of COVID-19. The volume, Political Philosophy in a Pandemic: Routes to a More Just Future (Bloomsbury 2021), is a collection of 20 essays covering five main themes: (1) social welfare and vulnerability; (2) economic justice; (3) democratic relations; (4) speech and (mis)information; and (5) the relationship between crisis and justice.

The second of three chapter previews that we’re releasing in the run up to the book’s publication next week comes from Adam Swift, who contributed a chapter to the final theme on the relationship between crisis and justice. His chapter, Pandemic as Political Theory, takes a step back to consider what the COVID-19 crisis reveals about the nature of politics and political theory in general.

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From the Vault: Collaboration with Journal of Applied Philosophy

While Justice Everywhere takes a break over the summer, we recall some of the highlights from our 2020-21 season. This post focuses on our ongoing collaboration with the Journal of Applied Philosophy.

In 2019, Justice Everywhere began a collaboration with the Journal of Applied Philosophy. The journal is a unique forum that publishes philosophical analysis of problems of practical concern, and several of its authors post accessible summaries of their work on Justice Everywhere. These posts draw on diverse theoretical viewpoints and bring them to bear on a broad spectrum of issues, ranging from the environment and immigration to economics, parenting, and punishment.

For a full list of these posts, visit the JAP page on Justice Everywhere. For a flavour of the range, you might read:

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From the Vault: Good Reads on Public Philosophy

While Justice Everywhere takes a short break over the summer, we recall some of the highlights from our 2020-21 season. 

 

Here are three good reads on issues relating to public philosophy that you may have missed or be interested to re-read:

  • In From Armchair to Engaged Philosophy, Nicolás Brando reflects on the the benefits of philosophers directly engaging with their subjects of research throughout the whole research process – applying this to children as the subject of an important strand of recent and current philosophising. Nicolás’s post references Diana Popescu’s interview with Jo Wolff, which discusses the idea of “engaged philosophy”, published as part of our Beyond the Ivory Tower series.
  • Anh Le’s post, which addresses the question: Should Academics also be Activists?
  • Lisa Herzog’s interview with Rowan Cruft, the latest in our Beyond the Ivory Tower series, in which they discuss his public philosophy, and in particular his contribution to the Leveson Inquiry into the practices and ethics of the British media.

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Should we revive the ancient practice of ostracism?

A well-known aphorism by George Santayana says that “those who cannot remember the past are condemned to repeat it”. Less well-known, though, is the sentence used to preface this aphorism, namely that “when experience is not retained […] infancy is perpetual”. While the former is often used to highlight the importance of learning from past mistakes, the latter underlines the importance of learning from the beneficial (albeit defunct) practices of the past. But can historical practices inform contemporary political philosophy? Anthoula Malkopoulou’s insightful analysis of the Athenian institution of ostracism suggests a positive response. On her view, we should understand ostracism as a mechanism of democratic self-defence, which could plausibly be revived in a modern version. In the following lines I will further explore this suggestion.

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