Simon McLellan | University of Canterbury/Te Whare Wānanga o Waitaha (original) (raw)
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3 Introduction 6 1. Chapter one – Transformation: prospects for society from education 24 2. Chap... more 3 Introduction 6 1. Chapter one – Transformation: prospects for society from education 24 2. Chapter two – Transformation: the material world 43 3. Chapter three – Transformation as creative novelty 64 4. Chapter Four – Burden of participation 82 Conclusion 94 Bibliography 104 I hereby declare that this submission is my own work and that, to the best of my knowledge and belief, it contains no material previously published or written by another person (except where explicitly defined in the acknowledgements), nor material which to a substantial extent has been submitted for the award of any other degree or diploma of a university or other institution of higher learning.
In New Zealand, teachers and students reflect on aspects of Pakeha culture critically in school c... more In New Zealand, teachers and students reflect on aspects of Pakeha culture critically in school classrooms. It is the dominant means that underpins many of the assumptions on which decisions are based. By contrast Maori culture is reflected on, but not critically examined. While it is ...
The right to speak without fear of reprisal is essential to the ideal of the university. In some ... more The right to speak without fear of reprisal is essential to the ideal of the university. In some contexts, this right is enshrined in law. Universities in New Zealand have a legal obligation to accept a role as critic and conscience of society. Yet, academic freedom is in danger of being narrowed and minimised to facilitate thought as indifferent to the gift of scholarship. Drawing on the work of Jacques Derrida, this thesis deconstructs the notion of the university as a social conscience. In upholding academic freedom as a social conscience, there is an inherent dilemma for scholars between their obligation to the other as an absolute singular 'one' and their obligation to respond to 'every Other'. Tertiary education policy takes scholarship as a singular conscience of the other as an orthodoxy of self-interest. The thesis contains the argument that tertiary education policy is obliged to the 'other' in wider responsibility for 'every Other' as a soc...
3 Introduction 6 1. Chapter one – Transformation: prospects for society from education 24 2. Chap... more 3 Introduction 6 1. Chapter one – Transformation: prospects for society from education 24 2. Chapter two – Transformation: the material world 43 3. Chapter three – Transformation as creative novelty 64 4. Chapter Four – Burden of participation 82 Conclusion 94 Bibliography 104 I hereby declare that this submission is my own work and that, to the best of my knowledge and belief, it contains no material previously published or written by another person (except where explicitly defined in the acknowledgements), nor material which to a substantial extent has been submitted for the award of any other degree or diploma of a university or other institution of higher learning.
In New Zealand, teachers and students reflect on aspects of Pakeha culture critically in school c... more In New Zealand, teachers and students reflect on aspects of Pakeha culture critically in school classrooms. It is the dominant means that underpins many of the assumptions on which decisions are based. By contrast Maori culture is reflected on, but not critically examined. While it is ...
The right to speak without fear of reprisal is essential to the ideal of the university. In some ... more The right to speak without fear of reprisal is essential to the ideal of the university. In some contexts, this right is enshrined in law. Universities in New Zealand have a legal obligation to accept a role as critic and conscience of society. Yet, academic freedom is in danger of being narrowed and minimised to facilitate thought as indifferent to the gift of scholarship. Drawing on the work of Jacques Derrida, this thesis deconstructs the notion of the university as a social conscience. In upholding academic freedom as a social conscience, there is an inherent dilemma for scholars between their obligation to the other as an absolute singular 'one' and their obligation to respond to 'every Other'. Tertiary education policy takes scholarship as a singular conscience of the other as an orthodoxy of self-interest. The thesis contains the argument that tertiary education policy is obliged to the 'other' in wider responsibility for 'every Other' as a soc...