Abstract

While human beings generally act prosocially towards one another — contra a Hobbesian “war of all against all” — this basic social courtesy tends not to be extended to our relations with the more-than-human world. Educational philosophy is largely grounded in a worldview that privileges human-centered conceptions of the self, valuing its own opinions with little regard for the ecological realities undergirding it. This hyper-separation from the ‘society of all beings’ is a foundational cause of our current ecological crises. In this paper, we develop an ecosocial philosophy of education (ESPE) based on the idea of an ecological self. We aspire to consolidate voices from deep ecology and ecofeminism for conceptualizing education in terms of being responsible to and for, a complex web of interdependent relations among human and more-than-human beings. By analyzing the notion of opinions in light of Gilles Deleuze’s critique of the ‘dogmatic image of thought,’ we formulate three aspects of ESPE capable of supporting an ecological as opposed to an egoistic conception of the self: (i) rather than dealing with fixed concepts, ESPE supports adaptable and flexible boundaries between the self and the world; (ii) rather than fixating on correct answers, ESPE focuses on real-life problems shifting our concern from the self to the world; and (iii) rather than supporting arrogance, EPSE cultivates an epistemic humility grounded in our ecological embeddedness in the world. These approaches seek to enable an education that cultivates a sense of self that is less caught up with arbitrary, egoistic opinions of the self and more attuned to the ecological realities constituting our collective life-worlds.

Highlights

  • Is education possibly a process of trading awareness of things of lesser worth? The goose who trades his is soon a pile of feathers. (Leopold, A Sand County Almanac, 18)

  • Our human-centered understanding of the world has resulted in emphasizing the good life of human beings at the expense of the good life of more-than-human beings (e.g. Martusewicz, Edmundson and Lupinacci 2015)

  • We develop the notion of an ecosocial philosophy of education (ESPE) from two main perspectives in this paper

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Summary

Introduction

Is education possibly a process of trading awareness of things of lesser worth? The goose who trades his is soon a pile of feathers. (Leopold, A Sand County Almanac, 18). According to Gomes and Kanner (1995) there is a separative and heroic self that creates a false sense of independence based on the domination of other living beings Domination of those deemed weaker, whether it be based on species, gender, age, sexual identity, race or ethnicity, is justified on the grounds of an autonomous and independent self who seeks superiority over other living creatures (Gomes and Kanner 1995; Merchant 1983.) The main assertion of the ecofeminist is that the domination of women and nature go hand in hand and that social injustice and ecological injustice are closely intertwined (e.g. Harvester and Blenkinsop 2010; Martusewicz, Lupinacci and Edmundsson 2015). With the term social we are referring to the European, especially German and Finnish understanding, including the idea of ameliorating the living conditions of people in less fortunate life circumstances (a dictionary of standard Finnish 2020) In ecosocial thought, this kind of care for the less fortunate is extended to more-than-human beings. Instead of a scientific definition of ecology, ESPE is expansive and inclusive “realizing that nonhumans are installed at profound levels of the human — not just biologically and socially but in the very structure of thought and logic” (Morton 2016, 159)

Ecosocial Thinking and Ecosocial Bildung
The Ecological Self
Education Conducive of Adaptable Opinions
The Adaptability of Concepts
From Correct Answers to Sensible Questions
From the Opinionated Self to Epistemological Humility
Final Remarks
Compliance with Ethical Standards
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