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My response to Samuelsson's (2016) recent essay offers a different paradigm with which to think about education, deliberative discussion and democracy. I call this paradigm the critique of deliberative discussion. Following Ruitenberg's application of Mouffe's critiques of deliberative democracy to education, the critique of deliberative discussion focuses on what Jameson called the "political unconscious" of deliberative discussions like those presented by Samuelsson. There is literature that critique traditionally moderate-liberal notions of deliberative discussion, which Samuelsson defines his typology: reason, willingness to listen, and consensus. While others, like Ruitenberg, have developed this critique of deliberative-democratic citizenship education, the critique of deliberative discussion takes a left-of-liberal view of each of Samuelsson's requirements for deliberative discussion listed above and describes practical-pedagogical techniques, which teachers and facilitators can use to practice critical discussions. This response's contribution to the debate is therefore not only to critique deliberative discussion but also—following Samuelsson—to offer techniques that translate the critique into classroom practice.

It is not uncommon to hear criticisms of the university today. From the right, the university is seen as nothing more than a mere liberal bastion or hotbed for leftist ideological indoctrination. And from the left, the university is considered nothing more than a factory, part and parcel of the military-industrial complex, or a mere puppet of corporate control. The centrality of corporate, neoliberal logics, ideologies of managerialism and excellence, and the universalization of individualist policies over and above public purposes all seem to indicate that the university is undergoing a major identity crisis. What many of these analyses fail to recognize is the underlying educational logic at work in higher education—a logic that informs both conservative and progressive analyses of the university. Building on the work of Giorgio Agamben, we present a critical analysis of the connections between the university's educational logic of learning, the rise of student debt, and neoliberalism. We then suggest studying as an alternative model of university education that suspends the economy of learning and its connections with debt. To further expand upon Agamben's ontological analysis of study as a state of educational potentiality, we explore its political and economic dimensions through a psychoanalytic-Marxist framework. In particular, we draw upon Marxist notions of reification to understand how learning and debt are lived by the student, and in turn, how Jacques Lacan's psychoanalytic notion of dehiscence provides a way in which the student can experience studying as a dereified expression of educational life. The result will be a theory of study that is capable of undermining educational investments made by and through neoliberalism into learnification.

"Enrique Dussel is considered one of the founding philosophers of liberation in the Latin American tradition, an influential arm of what is now called decoloniality. While he is astoundingly prolific, relatively few of his works can be found in English translation -- and none of these focus specifically on education. Founding members of the Latin American Philosophy of Education Society David I. Backer and Cecilia Diego bring to us Dussel's The Pedagogics of Liberation: A Latin American Philosophy of Education, the first English translation of Dussel's thinking on education, and also the first translation of any part of his landmark multi-volume work Towards an Ethics of Latin American Liberation. Dussel's ouevre is an impressive intellectual mosaic that uses Europeans to disrupt European thinking. This mosaic has at its center French philosopher Emmanuel Levinas, but also includes Ancient Greek philosophy, Thomist theology, modern Enlightenment philosophy, analytic philosophy of language, Marxism, psychoanalysis (Freud, Klein, evolutionary psychology, neuroscience), phenomenology (Sartre, Heidegger, Husserl, Hegel), critical theory (Frankfurt School, Habermas), and linguistics. Dussel joins these traditions to Latin American history, literature, and philosophy, specifically the work of Octavio Paz, Ivan Illich, and the philosophers of liberation whom Dussel studied with in Argentina before his exile to Mexico in the late 1970s. Drawing heavily from the ethics of Levinas, Dussel examines the dominating and liberating features of intimate, concrete, and observable interactions between different kinds of people who might sit down and have face-to-face encounters, specifically where there may be an inequality of knowledge and a responsibility to guide, teach, learn, care, or study: teacher-student, politician-citizen, doctor-patient, philosopher-nonphilosopher, and so on. Those occupying the superior position of these face-to-face encounters (teachers, politicians, doctors, philosophers) have a clear choice for Dussel when it comes to their pedagogics. They are either open to hearing the voice of the Other, disrupting their sense of what is and should be by a newness beyond what they know; or, following the dominant pedagogics, they can try to communicate and instruct their sense of what is and should be (which Dussel, in a Latin American context, associates with dominant cultures) to the (supposed) tabula rasas in their charge. Dussel calls that sense of what is and should be "lo Mismo." [The French in Levinas is "le Même," and Backer and Diego have translated Dussel's "lo Mismo" as "the Same."] This groundbreaking translation makes possible a face-to-face encounter between an Anglo Philosophy of Education and Latin American Pedagogics. "Pedagogics" should be considered as a type of philosophical inquiry alongside ethics, economics, and politics. Dussel's pedagogics is a decolonizing pedagogics, one rooted in the philosophy of liberation he has spent his epic career articulating. With an Introduction by renowned philosopher Linda Martin Alcoff, this book adds an essential voice to our conversations about teaching, learning, and studying, as well as critical theory in general."

"Enrique Dussel is considered one of the founding philosophers of liberation in the Latin American tradition, an influential arm of what is now called decoloniality. While he is astoundingly prolific, relatively few of his works can be found in English translation — and none of these focus specifically on education. Founding members of the Latin American Philosophy of Education Society David I. Backer and Cecilia Diego bring to us Dussel's The Pedagogics of Liberation: A Latin American Philosophy of Education, the first English translation of Dussel's thinking on education, and also the first translation of any part of his landmark multi-volume work Towards an Ethics of Latin American Liberation.

Dussel's ouevre is an impressive intellectual mosaic that uses Europeans to disrupt European thinking. This mosaic has at its center French philosopher Emmanuel Levinas, but also includes Ancient Greek philosophy, Thomist theology, modern Enlightenment philosophy, analytic philosophy of language, Marxism, psychoanalysis (Freud, Klein, evolutionary psychology, neuroscience), phenomenology (Sartre, Heidegger, Husserl, Hegel), critical theory (Frankfurt School, Habermas), and linguistics. Dussel joins these traditions to Latin American history, literature, and philosophy, specifically the work of Octavio Paz, Ivan Illich, and the philosophers of liberation whom Dussel studied with in Argentina before his exile to Mexico in the late 1970s.

Drawing heavily from the ethics of Levinas, Dussel examines the dominating and liberating features of intimate, concrete, and observable interactions between different kinds of people who might sit down and have face-to-face encounters, specifically where there may be an inequality of knowledge and a responsibility to guide, teach, learn, care, or study: teacher–student, politician–citizen, doctor–patient, philosopher–nonphilosopher, and so on. Those occupying the superior position of these face-to-face encounters (teachers, politicians, doctors, philosophers) have a clear choice for Dussel when it comes to their pedagogics. They are either open to hearing the voice of the Other, disrupting their sense of what is and should be by a newness beyond what they know; or, following the dominant pedagogics, they can try to communicate and instruct their sense of what is and should be (which Dussel, in a Latin American context, associates with dominant cultures) to the (supposed) tabula rasas in their charge. Dussel calls that sense of what is and should be "lo Mismo." [The French in Levinas is "le Même," and Backer and Diego have translated Dussel's "lo Mismo" as "the Same."]

This groundbreaking translation makes possible a face-to-face encounter between an Anglo Philosophy of Education and Latin American Pedagogics. "Pedagogics" should be considered as a type of philosophical inquiry alongside ethics, economics, and politics. Dussel's pedagogics is a decolonizing pedagogics, one rooted in the philosophy of liberation he has spent his epic career articulating. With an Introduction by renowned philosopher Linda Martin Alcoff, this book adds an essential voice to our conversations about teaching, learning, and studying, as well as critical theory in general."

Truth in the Public Sphere seeks to understand the significance of truth in the everyday world of human communication. Featuring an international group of contributors from across the humanities and social sciences, it explores the place of truth in several facets of the public sphere: language, ethics, journalism, politics, media, and art.