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Education for Re-Indigenization: Toward an Econormative Philosophy of Education
No full textThe proliferation of ecological crises on the Earth in the twenty-first century is mainly due to a human arrogance founded on the metanarrative of anthropocentrism. Whereas Jesus rejected a claim to imperial power, Christianity is guilty of supporting Western civilization’s trajectory of colonization, genocide, and ecocide. Christian education has done little more than lay a thin veil of piety over the industrial model of preparing students for successful placement in the machine of Progress. All of this rests on a Platonic dualism: man [sic] over nature/creation, civilized over uncivilized, orthodoxy over orthopraxy, mind over body. By separating meaning from being and segregating learning from the real world, the Western educational model leaves students adrift in a fragmented and abstract existence. This contrasts significantly with Native American and other Indigenous epistemologies and educational philosophies. To help heal the Earth and reclaim the econormative core of the Christian lifeway requires that we once again educate our children to be Indigenous in their local bioregion
The Wake of 2020: Inclusivity Begins in the Classroom
No full textRecently, Andrew was joined by Edith van der Boom, Associate Professor of Philosophy of Education and Practice of Pedagogy at ICS and the Director of MA-EL Program. Here, Edith shares some of her experiences both as a learner and a teacher working toward more inclusive and growth-oriented classroom environments
The Wake of 2020: Complicity and Complexity with Dean Dettloff and Matt Bernico
No full textAndrew is joined by The Magnificast cohosts Dean Dettloff (ICS PhD candidate and sessional lecturer) and Matt Bernico (independent journalist and scholar in media, politics, and religion). Together, Matt and Dean offer a constructive critique of Christianity and politics, inviting us to sit with and sift through some of the complex history and entanglements of Christianity and politics today.Critical Faith is sponsored by the Centre for Philosophy, Religion, and Social Ethics (CPRSE) at the Institute for Christian Studies in Toronto. For more, visit www.icscanada.edu
Shut Up, Own Your Shit, Be Wrong, and Make Good Trouble
Full text linkPaper #2, ICS 260003 S21, Lead From Where You Are: Making a Difference in the Face of Tough Problems, Big Questions, and Organizational Politics, taught by Dr. Gideon Straus
God of Solidarity with Dean Dettloff
No full textDean Dettloff, sessional lecturer and ICS PhD candidate, and CPRSE Associate Director Hector Acero Ferrer join us to talk about Dean's upcoming online 6-week intensive course on liberation theology called God of Solidarity: Liberation Theology as Social Movement. Starting November 3, the course will meet virtually this fall, every Tuesday and Thursday evening.
Critical Faith is sponsored by the Centre for Philosophy, Religion, and Social Ethics (CPRSE) at the Institute for Christian Studies in Toronto. For more, visit www.icscanada.edu
Resounding Empathy: A Critical Exploration of Ricoeur's Theory of Discourse, to Clarify the Self's Reliance on Relationships with Other Persons
No full textThe goal of this dissertation is to use Ricoeur’s understanding of metaphor as developed in The Rule of Metaphor to further our understanding of the self and its relation to other persons. While Ricoeur does eventually present a full-fledged anthropology, he develops it through narrative structure, which results in a conception of the self that is different than one derived through metaphor might have been. Namely, while a narrative self is congenial to alterity, our thesis is that a self that is conceived through metaphor would rely upon alterity at its most fundamental level: not as a detour or dialectic, but as its very condition of origin. After introducing Ricoeur’s understanding of metaphor in the first chapter, we will use each subsequent chapter to focus on several points after The Rule of Metaphor where Ricoeur might have developed his understanding of the self – and its relation to alterity – somewhat differently than he in fact did under the narrative structure