Ruth Irwin

Abstract: Science and technology have been associated with modern Enlightenment, in a manner that elevated the rational mind over emotions and the body, a separation of the subjective mind from the object of observation, universal categories, objective observation, and linear causality. These assumptions, consolidated by Descartes and then Kant, have underpinned the philosophies of science, economics, policy, and political theory. They have shaped the modern world and enabled corporate freedom to exploit all ‘resources’ in the name of consumerism and global trade. Idealism has alienated subjective rationality from an idealised universal created world. In contrast, ancient indigenous ways of knowing are emerging as better exemplars of the interrelationship between individuals, communities, and organic and anorganic life forms. Celtic shapeshifters and praise poems forge an interwoven dance of geology, weather, plants, animals, and humanity with wisdom and politics. The Māori concept of whakapapa is the kin relations of everything, tied into complex claves as a taxonomy of familial ties. Animism was understood as pagan misidentification by modernity, but if the alienation set out by modern linear physics is severed, then the intra and inter-relationship of strata, atmosphere, ocean, and species are better relayed by indigenous philosophy than by outdated, colonial, modern assumptions. Celtic and Māori pantheism show us how entangled we are, and how special relationships are in place that last across generations.

The UN Sustainability Goals recognise the important efforts of organisations to meet global commitments to the terms of the Paris Agreement. This paper argues that the UN Sustainability Goals are deeply embedded in neoliberal goals for sustainable development. The result is that the goals require commitment to contradictory ends: achieving climate goals, while also working to continue economic growth. Education is the focus of SDG4, which features an emphasis on STEM subjects, and the same nod to sustainable development that underpins many of the other 17 goals. Philosophy of education remains one of the most powerful tools available to rethink societal and educational futures.

Beyond the Free Market is essential reading for all those who seek to live in a society built on humanitarian concerns. It is a searching analysis of the changes wrought by market-based economics in New Zealand society of the last thirty years. It presents appropriate strategies to enable us to re-establish a society based on more equal access to resources. The contributors are well informed commentators – activists, journalists and academics. Their brief, accessible chapters range across critical topics such as work, education, health, welfare, trade and climate change. Written in plain, non-technical language, the book describes and explores the ways in which market-based economics now dominates in New Zealand. Beyond the Free Market: Rebuilding A Just Society in New Zealand will appeal to a wide cross-section of readers: academics and students, trade unions and workers, social activists, NGOs, churches and all concerned with social justice.

Climate Change and Philosophy presents ten original essays by an international team of expert contributors, exploring the important contribution philosophical inquiry can make to contemporary debates to do with climate change and the global environment. Examining this hugely topical issue through the lens of environmental philosophy, political theory, philosophy of technology, philosophy of education and feminist theory, these essays interrogate some of the presumptions that inform modernity and our interaction with natural processes. The book asks fundamental questions about human nature and, more importantly, the concept of 'nature' itself. The conceptual frameworks presented here contribute to an understanding of the processes of change, of social transformation, and the means of adapting to the constraints that problems such as climate change pose. The book proposes a way of beginning the important task of rethinking the relationship between humanity and the natural environment. Through enquiry into the basic philosophical principles that inform modern society, each author asserts that reflection informs change and that change is both required and possible in the context of the environmental crisis facing us today.

Modernity is built on a narrative of progress and equal opportunity for prosperity. Schools promote these core Enlightenment concepts, such as progress, universal truth, liberalism, democracy. The American dream of a house, job, career, children are all premised, since the second world war, on economic growth (Keynes, 1933). Heidegger (1999) calls this world-view of modernity, an ‛enchantment.’ But the dream is starting to fade away. Young people in affluent countries have been priced out of the housing market. Under the gig-economy, they are under-employed, and have little hope of a secure lifelong profession. The ecological crisis is increasingly urgent with climate emissions already over-running the 1.5C threshold above pre-industrial levels defined by the 2016 Paris Accord. Energy demand continues to accelerate, with Bitcoin, AI, and other expanding technological demands. Existing financial systems stimulate economic growth, which in turn is correlated with climate emissions. Heidegger argues we are swept up in the machinations of modernity, which has cast an enchantment that makes alienation from environment difficult to see. Rationality disposed of the enchantment of indigenous cultures. But modernity replaced the relationship with the environment with individualised subjectivist claims to universal truth, and hints of the noumenal. Eventually subjective interpretation has become the caliph of epistemology, and the modern world has become alienated from material reality. This shows up in schooling (which is not yet education), where students are taught to value disembodied rationality and to privilege STEM subjects over more creative, cultural, and embodied elements of the curricula. Vocationalism is overtly premised on transferable and rational skills such as writing and arithmetic. More covertly, rationality is essential to the theory of the Invisible Hand and self interested consumerism.

‘Civilisation as a thin membrane stretched over chaos’ is Mark O’Donnell’s first impression of the neatly manicured lawn on an Auckland volcano, during his visit to discover why so many billionaires are prepping for the Apocalypse in New Zealand (O’Donnell, 2018). Nobody should approach the apocalyptic end of civilisation without a sense of humour because it is so full of contradictions and paradox. The apocalyptic imaginary that suffuses Silicon valley and its tech start ups is concerning. There is an irreverent juxtaposition of gigantic Promethean optimism and pessimistic acknowledgement of the Anthropocene, from which emerges a supercharged libertarian viscera where the super rich manage to keep extracting coin from the collapse of civilisation as we know it.

Education is concerned with the production of intelligence. Is AI intelligent? and what are the implications for educating humanity? Samuel Butler makes the case that machinery emerges in co-relation with the evolution of humanity. In other words, the evolution of machines relies on the human intervention for reproduction, and the evolution of human epistemology is shaped by the emergence of machines. Pre-empting themes of posthumanism over 150 years ago, Butler teases out the notion of intelligence in the evolution and communication of plants, animals, and machines. Stiegler worries that the rapid acceleration of automation, especially the emergence of the algorithms of artificial intelligence are disrupting the modern economic system by rupturing the relation between work and wages. Escalating entropy is overtaking the ordering of modernity. Education needs to engage with the contextual changes in modern expectations about work, as well as educational changes in thinking and learning.

The life of our planet has reached a critical stage. Its survival depends on our ability to rethink our relationship with ecology, and create a new economy which does not rely on economic growth, and supports care and sustainability for our planet. This book examines histories of alternative economic theories to advocate for different ways of economic distribution that do not keep producing emissions. It calls into question our philosophy of time, our relationship with ecology, and the original creation of debt, interest, and ways of avoiding exponential economic growth. The author uses ideas from Maori philosophy, Mesopotamian finance and quantum mechanics to set out a new basis for economic theory which is no longer set up on greedy individualism, or a hierarchical trickle-down effect, or even overall economic growth. Instead, this new materialist philosophy emphasises the integration of humanity and the ecosystem, and sets out to create a philosophy of economics built on interconnection and care.

In this paper the authors take up James Marshall's work on the individual and autonomy. Their suggestion is that although the liberal notion of the autonomous individual might give us a standard of reference for the freedom of persons, the liberal tradition also circumscribes that freedom by prescribing it both as an attribute of persons and as a necessity for persons to exercise, in the form of choice, even though the range of choice is in fact limited. Starting from an account of James Marshall and Colin Lankshear's respective work on the nature of the individual, and using Heidegger, Nietzsche, Merleau‐Ponty and others, they reintegrate the individual into society as it were, and finally, search for means of escape from the determinism of ‘governmentality’. Drawing on notions such as ‘technologies of the self’, hysteria and excess, integration of body and mind, individual and environment, subject and object, they describe the difficult, hesitant work of bringing existing parameters of thought and behaviour into consciousness. Some consequences for the relations of teachers and students within the school context are suggested.

Exosomatic memory is a crucial phase in the evolution of humanity because it enables learning to take place across groups and generations rather than exclusively through lived experience or one on one transmission. Exosomatic memory is the attribution of knowledge to objects, such as art or writing, which allows epistemology to be transmitted beyond the individual to subsequent generations of people. Exosomatic memory is the key to the transmission of culture and knowledge, beyond the individual who learns exclusively from personal experience. This places technologies such as writing and art in a key position for the education of culture and knowledge. Stiegler develops these ideas, following Martin Heidegger, Leroi-Gourhan and Derrida from the Palaeolithic to the contemporary. Maori use of natural objects as exosomatic transmission of intergenerational learning exceeds the technological enframing of modernity outlined by Heidegger. For indigenous peoples, exosomatic memory is cultural, technological and ecological. Stiegler argues that the impact of cybernetics on knowledge production is accelerating the technological enframing of knowledge (2018). Consequently, information technologies are leaving the human mind behind, in passive receptivity rather than dynamic creativity. The prefrontal cortex is slower than the internet, exacerbating a widening lag in active understanding, in favour of passive absorption. Alienation and epistemological entropy are trapping us in climate change and the anthropocentric Capitalocene. Maori insight may cut the Gordian knot and sidestep the alienation and determinism of technological modernity.

This paper discusses the notion of ecopoetics in relation to the work of Martin Heidegger and his concept of dwelling. Our aim, broadly stated, is to respond to the question: "What frame of mind could bring about sustainability - and how might we develop it?" In the first part of the paper, we comment on Jonathan Bate's notion of ecopoetics and his discussion of Heidegger. Crucial here is the question of whether we can ever approach Nature in an non-ideological way or are all attempts to capture Nature, theoretically or poetically or narratively, nothing more than our own peculiar appropriation of it? Ecopoetics might be conceived as a response to this question, although we dispute Bate's view. In the second part of the paper, following Micheal Haar's perceptive reading, we elaborate the four senses that Heidegger gives to Nature, and in the third section, we make some concluding comments about the notion of sustainability that might be explicated in relation to Heidegger's four senses of Nature.

This article is concerned with developing a philosophical approach to a number of significant changes to academic publishing, and specifically the global journal knowledge system wrought by a range of new digital technologies that herald the third age of the journal as an electronic, interactive and mixed-media form of scientific communication. The paper emerges from an Editors' Collective, a small New Zealand-based organisation comprised of editors and reviewers of academic journals mostly in the fields of education and philosophy. The paper is the result of a collective writing process.

Understanding climate change is becoming an urgent requirement for those in education. The normative values of education have long been closely aligned with the global, modernised world. The industrial model has underpinned the hidden and overt curriculum. Increasingly though, a new eco-centric orientation to economics, technology, and social organisation is beginning to shape up the post-carbon world. Unless education is up to date with the issues of climate change, the estate of education will be unable to meet its task of knowledge transfer. This paper covers the basic science and ethical policy debates, and begins to outline the questions that will necessarily entangle education as we orientate ourselves to the new world that is upon us.

Heidegger argues that modern technology is quantifiably different from all earlier periods because of a shift in ethos from in situ craftwork to globalised production and storage at the behest of consumerism. He argues that this shift in technology has fundamentally shaped our epistemology, and it is almost impossible to comprehend anything outside the technological enframing of knowledge. The exception is when something breaks down, and the fault ‘shows up’ in fresh ways. Stiegler has several important addendums to Heidegger’s thesis. Firstly, that Heidegger fails to fully appreciate the early Greek myth of Prometheus, and the technological depth that fire offers all human societies. Secondly, the fall, or failure, which is doubled in the myth of Prometheus, and shows up in epistemology accordingly. Thirdly the acceleration of technology since the onset of Information Technology, and the way this is disorientating our Being. I argue the fall in both Heidegger and early Stiegler has encaptured their imagination. In later work, Stiegler argues that acceleration is fused with algorithmic pretensions, that are distorting and undermining the creative political imaginary, and making it difficult to revalue the values that underpin the nihilist Anthropocene. The overcoming of the Anthropocene engages politics, economics, power, physics, and ecology.

Globalization -- Globalization and the environment -- Climate change and the crisis of philosophy -- Social conscience and global market -- Categories, environmental indicators, and the enlightenment market -- Environmentalism -- Pessimistic realism and optimistic total management -- Population statistics and modern governmentality -- Pragmatism -- Technological enframing -- Heidegger, the origin and the finitude of civilization -- Technology and the kultur of late modernity -- Embodied subjectivity and the critique of modernity.

Education is increasingly vocational and structured to serve the ongoing exponential increase in economic growth. Climate change is an outcome of these same economic values and praxes. Attempts to shift these values and our approach to technology are continually absorbed and overcome by the pressing motif of economic growth. In this article, Ruth Irwin uses Martin Heidegger's concept of the technological enframing of modernity to view economic growth. John Maynard Keynes's notion of economic growth has impacted the pace of consumerism that now permeates every aspect of knowing about the world we live in. Irwin asks us to think through technological enframing anew by looking to an early mechanical Greek artifact, the Antikythera mechanism, which depicts a cyclical notion of time used by ancient cultures to define the rhythm of economic productivity. The earth-centric cosmos embodied by this mechanism helped the Mesopotamian economy stay within the parameters of the local ecology and demonstrates that cyclical economic growth may enable a civilization to maintain a steady state over time and survive for millennia. An earth-centric cosmology creates a different set of values, one that emphasizes the need to regulate the pace of consumerism rather than allowing it free rein “as by an Invisible Hand.” The role of education in this exploration is twofold: first, it is a pivotal site for cultural exploration and transformation; and second, the expectations of the state strictly limit the forms education can take, so that as long as promoting economic growth defines state expectations, education will remain subservient to these values. If we aim to overcome climate change, Irwin concludes, we need to transform the expectations for education from society as well as from teachers.

This paper is a philosophical analysis ofHeidegger and Nietzsche's approach tometaphysics and the associated problem ofnihilism. Heidegger sums up the history ofWestern metaphysics in a way which challengescommon sense approaches to values education.Through close attention to language, Heideggerargues that Nietzsche inverts thePlatonic-Christian tradition but retains theanthropocentric imposition of ‘values’. Ihave used Nietzsche's theory to suggest aslightly different definition of metaphysicsand nihilism which draws attention to theontological parameters of human truths as astruggle between competing sets of conflictingor contradictory values (perspectives) thatopens space for rethinking and re-educatinghuman possibilities. How this openness willshow up in educational theory and practice isonly beginning to be evoked. The twophilosophers indicate an approach to issues ofmorality, decision making and knowledgeproduction which may surprise and disconcerttraditional views. As the forefathers ofpost-structuralist thinking, Nietzsche andHeidegger offer a critique of Humanism whileretaining the Renaissance tradition ofpositioning education as the well spring ofvalues in society. It is through the generationof new knowledges, the development of critiqueand the nurturing of character that societyreformulates itself in relation to the earth.The ethical evaluation of these new forms ofknowledge is crucial to the creative and caringregeneration of the human environment, asopposed to the corrosive adoption ofconsumerism and usury