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Education policy is premised on its instrumentalist approach. This instrumentalism is based on narrow assumptions concerning people (the subject), decision-making (power), problem-solving (science and methodology), and knowledge (epistemology). Policy, Geophilosophy and Education reconceptualises the object , and hence, the objectives, of education policy. Specifically, the book illustrates how education policy positions and constitutes objects and subjects through emergent policy arrangements that simultaneously influence how policy is sensed, embodied, and enacted. The book examines the disciplinary and multi-disciplinary approaches to education policy analysis over the last sixty years, and reveals how policy analysis constitutes the ontologies and epistemologies of policy. In order to reconceptualise policy, Policy, Geophilosophy and Education uses ideas of spatiality, affect and problematization from the disciplines of geography and philosophy. The book problematizes case-vignettes to illustrate the complex and often paradoxical relations between neo-liberal education policy equity, and educational inequalities produced in the representational registers of race and ethnicity

Begins with a treatment of the inauspicious debut of social science in HI, noting how it aided & abetted colonization. However, although much of the analysis is aimed at elucidating current political issues in HI, its organizing concern is with a general critique of the historical role of social & political science "knowledge." Accordingly, much of the chapter deals with a trajectory of discourses on political analysis, nation-building, & equality throughout the 20th century, to which the primary contributions have been from US social science. To conclude, a way of theorizing inequality that challenges the predicates of state-centric discourses on rights & equality before the law is posited. Adapted from the source document.

For too long, the Earth has been used to ground thought instead of bending it; such grounding leaves the planet as nothing but a stage for phenomenology, deconstruction, or other forms of anthropocentric philosophy. In far too much continental philosophy, the Earth is a cold, dead place enlivened only by human thought—either as a thing to be exploited, or as an object of nostalgia. Geophilosophy seeks instead to question the ground of thinking itself, the relation of the inorganic to the capacities and limits of thought. This book constructs an eclectic variant of geophilosophy through engagements with digging machines, nuclear waste, cyclones and volcanoes, giant worms, secret vessels, decay, subterranean cities, hell, demon souls, black suns, and xenoarcheaology, via continental theory (Nietzsche, Schelling, Deleuze, et alia) and various cultural objects such as horror films, videogames, and weird Lovecraftian fictions, with special attention to Speculative Realism and the work of Reza Negarestani. In a time where the earth as a whole is threatened by ecological collapse, On an Ungrounded Earth generates a perversely realist account of the earth as a dynamic engine materially invading and upsetting our attempts to reduce it to merely the ground beneath our feet.

Geophilosophy is a spatial concept that will be applied as a supplement to the geographical method, in order to better understand the historical-geographical development in Bosnia and Herzegovina (hereinafter BiH), its political-geographical evolution and the dialectic of regional geographical forms [1] . This was achieved through the application of the postmodernist concept of geophilosophy, which was created by Deleuze and Guattari at the end of their scientific careers [2] . From their philosophical point of view, Tampio (2014), Protevi (2010), Paar (2010) and others wrote about their work. This concept also has its geographical dimension, and significant works have been written about it by Woodward (2017), Bonta (2010), Peet (1998) and others. The purpose of this paper refers to the attempt to simplify the presentation of cyclical historical-geographical processes on the territory of BiH, which can be explained by the correctness of the origin and development of certain geophilosophical processes. Therefore, the organization of this paper is supported by the elaboration of the terms territorialization, deterritorialization and reterritorialization. Finally, the conclusions indicate the coincidence of these geophilosophical processes with the historical-geographical phases in the development of BiH: prehistory = territorialization; ancient period = deterritorialization and medieval period = reterritorialization. [1] The historical-geographical framework for this manuscript is the second part of the book: G. Mutabdžija, Regional Geography of Bosnia and Herzegovina , 2016 [2] Deleuze and Guattari, What is Philosophy? , 1994.

In an interview given a few weeks after the attacks of September 11, 2001, Jacques Derrida interrogates the nature of what is popularly called globalization. In his critique of current concepts of globalization, Derrida points out that the very processes of trade, communication, and transport are producing greater inequalities around the earth, and that these inequalities are spectacular, that is, that the very media essential to the process we call globalization make these inequalities vividly clear. The interview is a rich conspectus of the themes of Derrida's political thought, perhaps most penetrating in his thinking the concepts of the event, as that which arrives, and of futurity, the Zu-kunft or l'avenir, that which is to come. I will not discuss this theme directly, but I hope readers will hear resonances of Derrida's questions in this exploration of three thinkers who embody distinct and competing approaches to understanding what it might be for the world, earth, or globe to move toward the condition of being a meaningful whole. I deliberately use three different terms here, both to respect the usage of the three thinkers I want to discuss - Hegel, Nietzsche, and Rosenzweig - and to maintain a certain contact with Derrida's insistence on the importance of the names and language that we use - or better, that uses us - as we try to make sense of things.

3.3 What factors influence manifestations of a mental space in the locus of civilization?Conclusion of chapter three; Chapter Four; 4.1 The definition of war and peace; 4.2 The causes of endless localisation of Earth's space, or otherwise -- the causes of war; 4.3 The causes of the endless localisation of Earth's space, or otherwise -- the causes of peace; 4.4 The theory of war and peace. The main assertions; Conclusion of chapter four; Chapter Five; 5.1 Comprehension of war and peace in Plato's line; 5.2 The theory of war and peace in philosophical comprehension

Dans cet article, nous avons ressaisi ce que nous estimons être l'enjeu final de l'œuvre deleuzienne : le rapport paradoxal que la philosophie entretient avec les formations sociales qui la conditionnent historiquement. Ce rapport est paradoxal, car il est à la fois de dépendance et d'excès : de dépendance (précepte matérialiste), car la pensée philosophique suppose des conditions sociohistoriques particulières pour pouvoir apparaître et s'épanouir (ainsi, les rapports d'association et de rivalité dans la cité grecque ou les rapports capitalistes dans l'Europe moderne) ; d'excès cependant (précepte spiritualiste), car la pensée philosophique n'est pas le reflet des conditions matérielles et idéologiques qui constituent le milieu favorable à son exercice, mais déborde les limites imposées par ce milieu social (l'histoire de la philosophie n'est pas une histoire des mentalités). Nous croyons que Deleuze et Guattari fournissent ainsi dans Qu'est-ce que la philosophie ? la raison du rapport essentiellement conflictuel que le philosophe entretient, au moins virtuellement, à la cité ou à l'État qui l'accueille, aux membres qui les peuplent et aux opinions qui leur correspondent (comme l'avaient montré en leur temps Platon dans l'Apologie de Socrate, Spinoza dans le chapitre XX du Traité théologico-politique, Nietzsche dans la Troisième considération inactuelle, ou encore Foucault dans ses derniers cours au Collège de France). Nous montrons que c'est du point de vue de ce rapport de dépendance et d'excès, suivant lequel la pensée philosophique naît et se nourrit de la société des amis (grecque ou capitaliste) pour viser des fins qui la dépassent, que l'on doit considérer la puissance politique de la philosophie dans l'histoire. Dans cet article, nous avons ainsi proposé une première esquisse de ce qui constitue l'horizon général de notre projet de recherche sur Deleuze : la convergence, à la fin des années 1980, du questionnement sur la nature de la pensée philosophique entamé dans les années 1950-1960 et de la philosophie politique élaborée avec Guattari dans les années 1970. ; Peer reviewed

Using the methodology of geophilosophy, this book expands the understanding of Ukraine as a limitrophe state, as a frontier between two world cultures, the East and the West. It explains the relationship between the totally corrupt Ukrainian political system and the geographic location of the country. Drawing from open source information, the book constructs psychological portraits of five presidents of Ukraine and various members of their inner-circle in order to show their role in the formation and consolidation of the corrupt mentality of Ukrainian authority. As shown here, such mentalities of Ukrainian rulers, and their Soviet nomenklatura past, have, to a large extent, determined the course of history for the entire country. The book will appeal to a wide range of readers interested in the issues of geopolitics, geophilosophy, and national identity

Heathen Earth: Trumpism and Political Ecology looks beyond the rising fortunes of authoritarian nationalism in a fossil-fueled late capitalist world to encounter its conditions. Trumpism represents an alternative to the forces undermining the very cosmology of the modern West from two opposing directions. The global economy, the pinnacle of modernization, has brought along a dark side of massive inequality, corrupt institutions, colonial violence, and environmental destruction, while global warming, the nadir of modernity, threatens to undo the foundations of all states and all markets. To the vertigo of placelessness, symptomatic of globalization, is added the ecological vertigo of landlessness. With reality slowly fragmenting, it is only too obvious in this light that Trumpism and other nationalist movements would attract massive hordes of supporters. Promising to expel foreigners and to restore unity and equality by taking power back from the global elites, while utterly denying the climate science that calls ordinary means of subsistence and consumption radically into question, Trumpism can be seen as an antidote to the toxic combination of global markets and global warming. The irony, of course, is that Trumpism only responds to these dangers by doubling down on the reckless expansionist logic that gave rise to them in the first place. This book, composed entirely between November 8, 2016 and January 20, 2017, examines Trumpism according to its regime of political representation (despotism), its political ontology (nativism), and its political ecology (geocide), while laying the groundwork for an alternative politics and a resistant, responsive ecology of the incompossible.