It is important to address the key social and cultural theorisations around issues such as freedom, democracy, knowledge and instrumentalism that impact the university and its relationship with and to the arts. This book maps out various ways in which the arts and creative practices are manifest in contemporary university-based adult education work, be it the classroom, in research or in the community. It is divided into three sections that reflect the normative structure or 'three pillars' of the contemporary university: teaching, research and service. The focus is on a programme that stems from the university's mission and commitment to encouraging its graduates to become more engaged citizens, willing to think critically and creatively about issues of global import, social justice and inequality. The Storefront 101 course, a free University of Calgary literature course for 'non-traditional' adult learners, aims to involve students in active dialogic processes of learning and civic and cultural engagement. Using the concept of pop-up galleries, teacher education is discussed. The book contextualises the place and role of the arts in society, adult education, higher education and knowledge creation, and outlines current arts-based theories and methodologies. It provides examples of visual and performing arts practices to critically and creatively see, explore, represent, learn and discover the potential of the human aesthetic dimension in higher education teaching and research. A more holistic and organic approach to lifelong learning is facilitated by a 'knowing-through-doing' approach, which became foregrounded as a defining feature of this project.
‘of an entire form of life’ ( Honneth, 2014 : 7). As such,
Rousseau is credited with moving socialtheorising beyond the mere
investigation of ‘political-moral legitimacy’, or of
redistributive justice; rather, the focus became squarely on the
analysis of the ‘structural limitations … [which
society] … imposes on the goal of human
self-realization’ ( Honneth
years. It infused all socialtheorising until the High Middle Ages.
The City of God delivered the premises for all medieval social studies. All political theories were deduced from its theological axioms and tended to reflect Augustine’s pessimistic assumptions about the corrupt and sinful nature of man. Scholars of the Church may have denounced the excesses of cruel tyrants and the conquests of strong rulers, but they argued that such behaviour was a natural consequence of man’s wicked and sinful nature. They may have condemned war, but they did no
account, but also argue that Fraser’s
linking of the different claims of justice to what is in effect an egalitarian, dialogical model of citizenship is particularly suggestive.
Two paradigms of justice
Fraser’s response to Habermas’s insupportable opposition of economic and
cultural spheres is complex. As she has explained it most recently (Fraser
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Alternatives: equality and citizenship
2003a), her approach to critical theory pitches itself at three levels: that of moral
philosophy, of socialtheorising, and of political praxis. Moreover, it attempts to
structures from the moment we frame a question.
Yet, in Wittgenstein’s formulation, there is also an appeal to the creative yet precarious possibilities for projecting new meanings in our relationships with others.
I would also like to suggest that, exploring how our languages limit us, and seeking
to expand these languages, is part of the imaginative process of socialtheorising (Seidler 2013). This opens up the possibility of a dialogical claim to truth, in
which, through language, I can claim to speak with an open-ended community
(Cavell 1999). It is in this spirit