Inga Bostad

This article presents and argues for love as part of philosophy of education, more specifically the pedagogical relationship. In light of the concept of an ethics of rhythm, inspired by Roland Barthes, it is argued that the concept of rhythms sheds critical light on the asymmetrical and oppressive potential of the pedagogical relationship, but also on the liberating one. Furthermore, this argument is put into a broader debate about the role of academia as hospitable, inviting and inclusive, which in turn accentuate counter-forces originating from the pedagogical relationship.

ABSTRACT I here explore how an ethics of rhythm can shed light on what promotes and inhibits recognition between people across our vulnerable lives, and the need for a renewal of the philosophy of pedagogy. I argue that philosophy itself has contributed to a certain oblivion regarding how we follow and create rhythmic societies, the need for a more profound and fine-tuned listening attitude as a philosophical-ethical marker, using among others Barthes concept of rhuthmos, Kierkegaards concept of repetition, Herbart’s concept of pedagogical tact and Kristeva’s existential relationship. What forms of imposed rhythms of life can be said to cast light on new ways of living together today? I argue that rhythms affect, shape and set boundaries for interpersonal relationships. Moreover, that they serve as incentives for an ethic, or better; as views, perspectives and concepts to think with when describing the rhythm of the Anthropocene.

What does “belonging to nature” mean today and how can children and young people be inspired to experience this? What basic dilemmas and challenges arise between the requirement for critical thinking on the one side, and the experience of belonging and coexisting in nature on the other? In this article we will scrutinize the ideal of rational arguments and norms as stated in current policy documents and discuss how this best can promote curiosity and wonder, as well as a sense of relatedness and responsibility with nature that can inspire normative actions, We claim that critical thinking informed by a value-based ecology is needed to reveal the hidden curriculum of sustainable education; that is, a loss of “holistic” view in the footsteps of scientific diversification, a lack of curiosity and training of critical thinking, and a “denial of nature” characterized by a missed opportunity to raise the urgent attention towards environmental risks, that today should be a main mission in natural science education.

Despite the fact that Norway is considered to be one of the most gender equal countries in the world, the proportion of women in philosophy is still low. In this article, we reflect on women's presence in Norwegian philosophy, partly based on interviews with Norwegian women philosophers from different universities. We discuss the low proportion of women among students and staff in the field, investigate whether gender perspectives and feminist philosophy are present in the study of philosophy today. We also identify some characteristics of the Norwegian postwar philosophy, such as diversity and openness, power struggles and gender blindness. Our material also shows that measures to improve gender balance in philosophy, has met fierce resistance. We discuss how the features of Norwegian postwar philosophy, together with direct and indirect stereotypes on gender, rationality and natural properties, has contributed to the fact that women still are a minority in Norwegian philosophy. We also argue that the study of feminist philosophy and the integration of gender perspective is necessary in order to achieve gender equality in the discipline, to pave way for a new development in Norwegian philosophy, and to ensure the quality of higher education.

In this article the main focus is to analyse and present the Works of Love by Søren Kierkegaard, and through the critique of Adorno, illustrate the perspective of love that is present in Kierkegaards text, and in doing so I will try to reestablish and widen the concept of charity. I will argue that the lack of a societal surrounding Adorno is highligning, is precisely what makes Kierkegaards concept of love that robust, and it is necessary in the argumentation for establishing a concept of charity that contains equality between human beings. Is the essence of love expressed through our ability to value and treat other human beings in mcuh the same way, to look beyond their individual characteristics and love the person unconditionally? Or is it rather the case that because of the individual characteristics of a human -being, we are capable of loving it? To offer charity, do you then have the ability and will to act according to it, or is charity to be understood primarily in a historical context and at a certain place? These questions will be adressed in this article.

ABSTRACT It is obvious that Arne Naess had his most important philosophical experience, and quite possibly made his most significant achievement, in confrontation with the variety of philosophical scepticism known as Pyrrhonism. Naess maintained, however, that he did not defend scepticism as a philosophical position, and he was concerned to distinguish Pyrrhonism from the inverse form of dogmatism often associated with the term ?scepticism?. Naess was primarily preoccupied with the practical implications of this radical form of scepticism, in which he thought peace of mind and serious inquisitiveness could be combined. In this article, I introduce some central aspects of Naess's Pyrrhonian scepticism, to illustrate how his philosophy may contribute to a relevant form of anti-dogmatism

The increasing focus on disability rights—as found, for instance, in the U.N. Convention on the Rights of Persons with Disabilities —challenges philosophical imaginaries. This article broadens the philosophical imaginary of freedom by exploring the relation of dependence, independence, and interdependence in the lives of people with disabilities. It argues that traditional concepts of freedom are rather insensitive to difference within humanity, and that the lives of people with severe disabilities challenge philosophers to argue and conceptualize freedom not only as independence and interdependence but also as dependence. After tracing this need through a Hegelian understanding, via Julia Kristeva's work on disability, and finally the CRPD, it concludes that a unified solution might not be possible. Hence, it argues that disability issues necessitate philosophical modesty.