Torill Strand

• Papastephanou, Marianna; Zembylas, Michalinos; Bostad, Inga; Oral, Sevget Benhur; Drousioti, Kalli; Kouppanou, Anna; Strand, Torill; wain, kenneth; Peters, Michael A. & Tesar, Marek (2020). Philosophy of education in a new key: Education for justice now. Educational Philosophy and Theory.  ISSN 0013-1857. . doi: DOI: 10.1080/00131857.2020.1793539 Show summary

  Since Plato’s allegory of the cave two educational-philosophical critical modes have stood out: the descriptive (reality as it is) and the normative (reality as it should/could be). Reality resembles or is felt as an epistemic, political and existential permanent lockdown,1 a state of isolation where access to ideality is too restricted and rare. Confined to a dystopian(ized) place of limited light and scant possibility the philosopher aspires to help others ascend to a utopian(ized) place of luminosity and promise. Granted, the philosophical-educational community has, as a historical and contemporary collectivity, contrasted the ideal and the real in richer and more complex modes than those of a neat ‘descriptive versus normative’ binarism. Nevertheless, the search operation for finding the key to unlock the lockdown is persistent and evident in most and otherwise diverse educationalphilosophical endeavours, especially in difficult times. As such a time, the recent pandemic has turned the philosophical, figurative lockdown, literally, into a palpable reality that incites more thinking about the tension between the ideal and the real.

• Strand, Torill (2020). A Semiotic Model of Learning. Chinese Semiotic Studies.  ISSN 2198-9605. Show summary

  My ambition with this paper is to throw some light on Charles S. Peirce’s (1839 – 1914) semiotic model of learning. Peirce developed this model in his later writings, where he integrated his phenomenology, pragmatism and semiotics while renewing all three. I start by introducing an analogy on pedagogy used by Peirce in one of his 1903 lectures on phenomenology. Next, I sketch out Peirce’s perspective on the ways in which we learn from experience. In the last section, I map out Peirce’s semiotic model, while indicating some prospects and limitations of a Peircean outlook on the paradoxi-cal attributions of knowledge and learning.

• Strand, Torill (2020). Here and Now. Rethinking philosophy of education, In Torill Strand (ed.),  Rethinking Ethical-Political Education.  Springer Nature.  ISBN 978-3-030-49524-4.  18.  s 263 - 278 Full text in Research Archive. Show summary

  The TV-series “Here and Now” (HBO 2018) may be seen as an allegory of the current situation within philosophy of education. The main character is the depressed philosopher Greg Boatwright, father of four: three adopted children - from Liberia, Vietnam and Colombia - and a biological daughter, who calls herself “the boring white chick in the family”. Raising this family was to Greg and his wife a “great progressive experiment in diversity”. However, on his 60th birthday he delivers a disturbingly pessimistic speech: “It all failed”. Later he confides to his daughter: “sometimes I feel like the world’s falling apart”. Admittedly, today’s philosophy of education may fall short of such a bleak description. Nevertheless, in face of such a situation it seems pertinent to re-think philosophy of education, old and new. The aim of this chapter is to explore to what degree Alain Badiou’s anti-philosophy may represent a way of doing so. In the first part of this chapter I map out the many faces of current philosophies of education. Next, I perform a close reading of Alain Badiou’s “ethics of truths” and “logic of worlds”. In doing so, I hope to reveal the ontological assumptions that generate Badiou’s philosophical position. In the third part of the chapter I compare and contrast Badiou’s position with some contemporary philosophies of education. Referring to Greg’s pessimistic speech we may ask: Did they all fail?

• Strand, Torill (2018). "En nesten uovervinnelig kjærlighet". Om lek, filosofi og kjærlighet, I: Moira Von Wright & Tone Kvernbekk (red.),  Barn og deres voksne.  Cappelen Damm Akademisk.  ISBN 9788202572549.  Kapittel 5.  s 99 - 115
• Strand, Torill & Legg, Catherine (2018). Peirce and Education: An Overview, In Michael Peters (ed.),  Encyclopedia of Educational Philosophy and Theory.  Springer Nature.  ISBN 978-981-287-532-7.  Peirce and Education: An Overview. Show summary

  The philosophy of Charles S. Peirce (1839–1914) enhances our understanding of educational processes. Peirce was the founder of American pragmatism, which today is a many-faceted branch of philosophy characterized by a critique of abstractions, dichotomies and absolutes. At the turn of the last century William James’ lectures on Pragmatism (1907) won an enthusiastic response and ‘pragmatism’ soon became a popular stance among American policy-makers and experts who celebrated the practical and result-oriented aspects. However, as a philosophical position, pragmatism seems to have little in common with its widespread usage among politicians and pundits. To Peirce, pragmatism was a guiding principle and method of accurate thinking. Taking the mutual mediation of theory and praxis, knowledge and action, facts and values into account, Peirce embraced everyday experience as philosophical relevant. A Peircean outlook on education thus helps recognizing ways in which dynamics of knowledge and learning inescapably are rooted in, and a vital part of, situated experience. Moreover, while recognizing the social, experiential and provisional character of knowledge and beliefs, Peirce also promoted an ethos of science that may help to clarify and rectify educational beliefs and habitual thinking. However, Peirce’s most valuable contribution to education seems to be his semiotics – a study of the actions of signs – which helps to conceptualize and explore communicative and educational processes in terms of sign relations and sign-actions.

• Strand, Torill (2017). "I create silence". Revisiting the ancient dispute between poetry and philosophy, In Torill Strand; Richard D Smith; Anne Pirrie; zelia gregoriou & Marianna Papastephanou (ed.),  Philosophy as Interplay and Dialogue. Viewing landscapes within philosophy of education.  LIT Verlag.  ISBN 978-3-643-90956-5.  Chapter 2.  s 53 - 76 Show summary

  My aim with this chapter is to shed some light on the triadic knot involving poetry, philosophy and education. In doing so, I reveal the ways in which the French philosopher Alain Badiou reenters the ancient dispute between poetry and philosophy with new eyes. Through a close reading of some of Badiou’s philosophical texts on poetry I disclose his ambition to renew and strengthen philosophy; his recognition of poetry as an autonomous “thinking subject”; and his continuous emphasis that art – especially poetry – has since Protagoras been conceived as “the key to education” (Badiou, 2005, p. 1).

• Strand, Torill (2016). Alain Badiou on political education, In Marianna Papastephanou (ed.),  Cosmopolitanism: Educational, Philosophical and Historical Perspectives.  Springer.  ISBN 978-3-319-30428-1.  Chapter 12. Show summary

  In this chapter I perform a critical reading of the French philosopher Alain Badiou’s hypertranslation of Plato’s Republic in order to outline Badiou’s approach to political education. Despite claiming that ‘the only education is an education by truths’, Badiou never explicitly discusses his notion of education. However, Badiou’s way of turning to Plato seems to reveal an ambition to reestablish the importance of the link between truth and political education. Badiou’s hypertranslation of the Republic cannot unilaterally be read as an actualization of Plato’s classic text. It should also be read as a renewal and strengthening of the truths that originated with Plato and still characterises the Western world’s master discourse on education. It is also a comment to this discourse’s blind spots. We – the readers – are thus invited to participate in the movable thinking that originated with Plato and which is here represented and reconceived by Badiou.

• Strand, Torill (2015). Kosmopolitisme og realisme. Studier i Pædagogisk Filosofi.  ISSN 2244-9140.  4(2), s 1- 5 . doi: 10.7146/spf.v4i2.23342 Full text in Research Archive.
• Strand, Torill (2015). Thinking Democracy and Education for the Present: The Case of Norway after July 22, 2011, In Katarzyna Jezierska & Leszek Koczanowicz (ed.),  Democracy in Dialogue, Dialogue in Democracy. The Politics of Dialogue in Theory and Practice.  Ashgate.  ISBN 978-1-4724-4897-2.  Chapter 9.  s 177 - 192 Full text in Research Archive. Show summary

  My ambition with this chapter is to throw some lights on the close link between “democracy” and “education” and their mutual interdependence. I hope to do so by performing a three-step philosophical analysis of an event linked to the terrorist attack in Norway July 22, 2011. By drawing on the political philosophies of John Dewey, Chantal Mouffe and Alain Badiou, I read this event to illustrate democracy and education as a way of life, an ideal, and an outlook.

• Smeyers, Paul; Ruyter, Doret J. de; Waghid, Yusef & Strand, Torill (2014). Publish Yet Perish: On the Pitfalls of Philosophy of Education in an Age of Impact Factors. Studies in Philosophy and Education.  ISSN 0039-3746.  33(6), s 647- 666 . doi: 10.1007/s11217-014-9404-9 Full text in Research Archive. Show summary

  In many countries publications in Web of Knowledge journals are dominant in the evaluation of educational research. For various purposes comparisons are made between the output of philosophers of education in these journals and the publications of their colleagues in educational research generally, sometimes also including psychologists and/or social scientists. Taking its starting-point from Hayden’s article in this journal (2012), this paper discusses the situation of educational research in three countries: The Netherlands, South Africa and Norway. In this paper an alternative for comparing research output is offered by invoking comparisons with colleagues at the international level from within the same sub-discipline. It is argued that if one would do so a different picture would emerge, even if one were to limit oneself to particular kinds of publications. The case is then made that if comparisons are regarded as a necessary part of the evaluation of an individual scholar (for appointment, promotion, tenure, and/or funding application purposes), it would be more fair to use a proxy system which is sub-discipline specific, or minimally contains some kind of correction factor in relation to the over-all quality assessment device. Debates about the relevance or irrelevance of philosophy of education in the context of educational sciences are now obscured, even poisoned by focusing almost exclusively on a particular kind of publication output. As the ‘reward’ system that is developed accordingly is possibly the most important driver of educational research, it puts the sub-discipline unduly under pressure to the extent that it possibly cannot survive.

• Strand, Torill (2014). Experience and education, In Torkild Thellefsen & Bent Sørensen (ed.),  Charles Sanders Peirce in His Own Words. 100 Years of Semiotic, Communication and Cognition.  Mouton de Gruyter.  ISBN 9781614517535.  chapter 59.  s 373 - 378
• Strand, Torill (2014). 'Experience is Our Great and Only Teacher': A Peircean Reading of Wim Wender’s Wings of Desire. Journal of Philosophy of Education.  ISSN 0309-8249.  48(3), s 433- 445 . doi: 10.1111/1467-9752.12084 Show summary

  ABSTRACT: Wim Wender’s film Wings of Desire tells a story of an angel who wishes to become mortal in order to know the simple joy of human life. Told from the angel’s point of view, the film is shot in black and white. But at the very instant the angel perceives the realities of human experience, the film blossoms into color. In this paper, I take this film to illustrate and explore Peirce’s notion of experience and his claim that “experience is our great and only teacher”. In his 1903 Harvard lectures, Peirce placed phenomenology at the heart of his philosophy, while outlining a notion of “experience” that clearly integrates his semiotics, phenomenology and pragmatism. To Peirce, experience is a “brutally produced conscious effect” that comes “out of practice” and is a “forcibel modification of our ways of thinking”. But as this modification is generated by the actions and flows of signs, it is pertinent to read Peirce’s notion of experience in relation to his notion of semiosis. Consequently, a Peircean reading of Wings of Desire not only helps to explore how experience teaches, but also the ways in which the rudeness of experience cannot be fully understood without considering the sign’s action.

• Strand, Torill (2014). For alle - Folkeuniversitetets oppdrag i et mangfoldig, globalisert og kunnskapsintensivt samfunn, I: Torill Strand (red.),  Folkedanningens vandringer. Folkeuniversitetet 150 år.  Fagbokforlaget.  ISBN 978-82-450-1687-1.  Del III. Veien videre.  s 281 - 303
• Strand, Torill (2014). Philosophy of Education, I: Eleni K. Theodoropoulou (red.),  Philosophy of Education: Aspects of Praxis.  Pedio.  ISBN 978-960-546-149-2.  Chapter 2.  s 99 - 119
• Strand, Torill (2014). Philosophy of education in the present, In Marianna Papastephanou; Torill Strand & Anne Pirrie (ed.),  Philosophy as a Lived Experience. Navigating through dichotomies of thought and action.  LIT Verlag.  ISBN 978-3-643-90290-0.  Chapter 15.  s 243 - 257 Show summary

  ABSTRACT: Today, philosophy of education comes forward as diverse, many-faceted and numerous engagements with issues and problems concerning both the fields of philosophy and of education. But what is the vital mission of contemporary philosophers of education, and how is this mission justified? Through a tentative reading of Alain Badiou’s ethics and philosophical manifestos, I here hope to throw some lights on these questions. To do so, I clarify Badiou’s epistemic and ontological positions and discuss the relevance of his “ethic of truths” and “democratic materialism”. To what degree may Badiou inform the potential topicality and relevance of a philosophy of education of today?

• Hatlem, Marianne; Braathen, Merete Ellen; Elisenberg, Marion; Kolle, Tonje; Nolet, Ronald & Strand, Torill (2013). Barnehagen - et vindu mot verden, I: Torill Eskeland (red.),  Barnehagen som lærings- og danningsarena: Prosjektrapport fra Sør-Trøndelag og Østfold: Artikkelsamling.  Utdanningsdirektoratet.  Kapittel.  s 167 - 180
• Strand, Torill (2013). Peirce's Rhetorical Turn: Conceptualizing education as semiosis. Educational Philosophy and Theory.  ISSN 0013-1857.  45(7), s 789- 803 . doi: 10.1111/j.1469-5812.2011.00837.x Show summary

  The later works of Charles Sanders Peirce (1839 – 1913) offers an extended metaphor of mind and a rich conception of the dynamics of knowledge and learning. After a “rhetorical turn” Peirce develops his early “semiotics” into a more general theory of sign and sign use, while integrating his pragmatism, phenomenology, and semiotics. Therefore, in this article I bring Peirce’s notion of semiosis – the sign’s action – to the forefront. In doing so, I hope to disclose how Peirce’s rhetorical turn not only opens up towards a richer conception of the dynamics of knowledge and learning, but also invites a shift of perspective from the psychological processes of learning to the semeiotic processes that characterizes the very dynamics of knowledge production.

• Strand, Torill (2012). Democracy and Education for a New Era. The case of Norway after 22nd July, In Torill Strand & Merethe Roos (ed.),  Education for Social Justice, Equity and Diversity.  LIT Verlag.  ISBN 978-3-643-90255-9.  Chapter 10.  s 201 - 220
• Strand, Torill (2012). Den pedagogiske filosofiens oppdrag. Studier i Pædagogisk Filosofi.  ISSN 2244-9140.  1(1), s 4- 16 . doi: 10.7146/spf.v1i1.5504 Show summary

  SAMMENDRAG: Pedagogisk filosofi framtrer som et mangfoldig, varierende og rikt engasjement, relatert både til filosofien og til pedagogikken. Men hvorfor pedagogisk filosofi? Hva er den pedagogiske filosofiens oppdrag? Og hvordan legitimeres dette oppdraget? I denne artikkelen diskuterer jeg disse spørsmålene i lys av den franske filosofen Alain Badious etikk. Jeg starter med å redegjøre for Badious filosofiske manifest, før jeg i andre del av artikkelen klargjør Badious epistemiske og ontologiske grunnantagelser i lys av hans «sannhetsetikk». I tredje og siste del av artikkelen diskuterer jeg Badious «demokratiske materialisme» idet jeg spør i hvilken grad Badious etikk kan kaste lys over den pedagogiske filosofiens aktualitet og relevans.

• Strand, Torill (2012). Peirce’s Rhetorical Turn: Conceptualizing education as semiosis. Educational Philosophy and Theory.  ISSN 0013-1857. . doi: 10.1111/j.1469-5812.2011.00837.x Show summary

  The later works of Charles Sanders Peirce (1839 – 1913) offers an extended metaphor of mind and a rich conception of the dynamics of knowledge and learning. After a “rhetorical turn” Peirce develops his early “semiotics” into a more general theory of sign and sign use, while integrating his pragmatism, phenomenology, and semiotics. Therefore, in this article I bring Peirce’s notion of semiosis – the sign’s action – to the forefront. In doing so, I hope to disclose how Peirce’s rhetorical turn not only opens up towards a richer conception of the dynamics of knowledge and learning, but also invites a shift of perspective from the psychological processes of learning to the semeiotic processes that characterizes the very dynamics of knowledge production.

• Strand, Torill (2012). The Current Dynamics of Professional Expertise: The movable Ethos, Pathos, and Logos of four Norwegian Professions, In David R. Cole (ed.),  Surviving Economic Crisis Through Education.  Peter Lang Publishing Group.  ISBN 978-1433114793.  Chapter 12.  s 198 - 212 Show summary

  Worldwide economic crisis have led many countries to reconsider their educational priorities, particular in regards to higher education. At this phase of the global recession there is not only a question whether higher education offers value for money. There is also a question about the purpose and priorities of educational institutions. The most pressing issue is not how to help economic recovery. Rather, the most pressing issue concerns ways of conceptualizing and promoting robust knowledge cultures (OECD, 2010). Consequently, a debate on how to conceptualize and build professional expertise is now being re-evoked. Taking the current crisis, professional expertise now undergoes transformations. But what are the characteristics of these changes? And to what degree are they produced by the epistemic ruptures generated by economic crisis and the ways in which global/local symbolic economies now interact, converge, and convert? I here address these questions by exploring findings from an extensive theoretical and empirical study on the altering expertise of Norwegian nurses, teachers, auditors and computer engineers – ten from each group – over a span of eight years (2003 – 2010).

• Strand, Torill & Jensen, Karen (2012). Researching the Current Dynamics of Professional Expertise: Three Analytic Discourses, In Martina Vukasovic; Peter Maassen; Monika Nerland; Romulo Pinheiro; Bjørn Stensaker & Agnete Vabø (ed.),  Effects of Higher Education Reforms: Change Dynamics.  Brill|Sense.  ISBN 978-94-6209-015-6.  Chapter 4.  s 59 - 78 Show summary

  Professional expertise is a relational and constantly shifting entity, generated, justified, shaped and reshaped according to the altering dynamics of social institutions, changing societies, and symbolic economies. But in what ways does professional expertise now undergo transformations? And how should we read the alterations? In this chapter we explore three ways of reading these dynamics. Our ambition is to provide a better understanding of the dynamics of professional expertise in relation to changing societies and altering symbolic economies.

• Strand, Torill (2011). C.S. PEIRCE’S RHETORICAL TURN: PROSPECTS FOR EDUCATIONAL THEORY AND RESEARCH. Philosophy of Education Yearbook 2010.  ISSN 8756-6575.  s 85- 92 . doi: 10.1080/00131857.2013.809195 Full text in Research Archive. Show summary

  This paper explores the ways in which the later semeiotic of Charles Sanders Peirce may offer a new way of theorising the dynamics of knowledge and learning within a globalised world of change. In the first section of the paper I outline Peirce’s semeiotic as a theory of educational processes. Next, I demonstrate how Peirce’s later semeiotic contributes to a richer conception of the dynamics of knowledge and learning, as he – after his “rhetorical turn” – established an explicit connection between his phenomenology, pragmatism and semeiotic. In the third section I sum up the prospects of Peirce’s new rhetoric as a productive model of the dynamics of knowledge and learning within contemporary symbolic economies and knowledge societies.

• Strand, Torill (2011). Metaphors of Creativity and Workplace Learning. Scandinavian Journal of Educational Research.  ISSN 0031-3831.  55(4), s 341- 355 . doi: 10.1080/00313831.2011.587320 Show summary

  Taking a bird’s-eye-view of the philosophical discourses that metaphorize creativity as ‘expression’, ‘production’, and ‘reconstruction’, this article depicts their vital characteristics and distinct ways of portraying the relationships between creativity, educative experiences, and the epistemic cultures now occurring within and beyond the workplace. Illustrative examples are taken from an ongoing comparative and longitudinal study that explores the epistemic trajectories of Norwegian nurses, teachers, auditors, and computer engineers. The aim is to provide a better understanding of the contours of creativity in relation to productive workplace learning. This article reveals how different ways of metaphorizing creativity carries distinct images, theoretical representations, and models of thought that provide openings and limitations for our ways of thinking about education and contemporary workplace learning.

• Sundsdal, Einar & Strand, Torill (2011). Reality is catching up with me : empirical knowledge and philosophy of education. Nordic Studies in Education.  ISSN 1891-5914.  31(2), s 139- 148 Show summary

  In this article we argue that a positively formulated theory of education ought to take into consideration empirically based knowledge. Theories of education are normative theories, because they are mainly focused on how the world ought to be: they present ideals, they prescribe preferred repertoires of actions, and they describe valued attitudes. However, using a recent example on an ideal of cosmopolitan education, we here reveal some ways in which prevalent theories of education quickly become remote and powerless if they rebuff empirically based knowledge about peoples’ actual experiences and ways of being in the world.

• Strand, Torill (2010). Beyond Education: Metaphors on Creativity and Workplace Learning, In Daniel Araya & Michael A. Peters (ed.),  Education in the Creative Economy: Knowledge and Learning in the Age of Innovation.  Peter Lang Publishing Group.  ISBN 978-1-4331-0745-0.  Chapter 29.  s 613 - 632
• Strand, Torill (2010). The Cosmopolitan Turn: Recasting ‘Dialogue’ and ‘Difference’. Paideusis.  ISSN 1916-0348.  19(1), s 49- 58 Full text in Research Archive. Show summary

  This paper draws attention to the potential pitfalls and possibilities of the new cosmopolitanism. The first part briefly portrays cosmopolitanism as a name and metaphor for a way of life, an ideal and an outlook. The second part, however, discloses a paradoxical attribution of the metaphor, revealing the ways in which it assumes something which it is not. The third part of the paper further explores the powers of this paradox, arguing that the new cosmopolitanism can be seen as a riddle that surprises, bewilders and educates: The surprise is in the deviation from current and most common ways of speech. The bewilderment happens as the mantra of cosmopolitanism is bringing together logical opposites, jumbling categories and disturbing pre-existing modes of thought. The educational work of cosmopolitanism thus happens as a violation of the cognitive framework and logical categories generating our very modes of learning. The vital work of the new cosmopolitanism is therefore in the ways in which it creates epistemic ruptures, recasts our mental categories, generates radically new modes of learning, and thus completely new ways of experiencing, seeing and knowing a world of change. But what are the potential pitfalls and possibilities of a discourse jeopardizing the very vision of the social world, and thus the world itself?

• Strand, Torill (2010). The Making of a New Cosmopolitanism. Studies in Philosophy and Education.  ISSN 0039-3746.  29(2), s 229- 242 . doi: 10.1007/s11217-009-9161-3

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• Strand, Torill (ed.) (2020). Rethinking Ethical-Political Education. Springer Nature.  ISBN 978-3-030-49524-4.  290 s. Show summary

  This book offers a variety of outlooks and perspectives on the constitutive values and formative norms of a society, reflected by discourses on ethical-political education. It also discusses conceptual and critical philosophical works combined with empirical studies. The book is divided into three parts: the first part describes contemporary youth’s tangible experience of and reflections on ethical-political issues, while the second part explores the potential powers and pitfalls of educational philosophies, old and new. The third part highlights cutting edge issues within the humanities and social sciences, and examines the prospects of a fruitful rethinking of ethical-political education in response to today’s pressing issues. By addressing current dilemmas with diligence and insight, the authors offer solid arguments for new theoretical and practical directions to promote philosophical clarification and advance research. Intended for students, teachers and researchers, the book provides fresh perspectives on the many facets of ethical-political education, and as such is a valuable contribution to educational research and debate.

• Honneth, Axel; Holmes, Inger Sverreson & Strand, Torill (2019). Tingliggjøring og anerkjennelse - et nytt blikk på et gammelt begrep. Cappelen Damm Akademisk.  ISBN 9788202595166.  132 s. Show summary

  I den nye rekken av Cappelens upopulære skrifter kommer TINGLIGGJØRING OG ANERKJENNELSE. ET NYTT BLIKK PÅ ET GAMMELT BEGREP av Axel Honneth som nr. 73. Denne boka består av to såkalte Tanner-forelesninger som Axel Honneth holdt ved University of California, Berkeley i 2005. Her behandler han begrepet tingliggjøring, først brukt av nymarxisten Georg Lukács og senere av Frankfurterskolen. De brukte alle begrepet for å beskrive det patologiske ved å behandle mennesker som ting. I dag er det filosofiske begrepet lite brukt, men kritikken av tingliggjøring lever fortsatt videre i film, skjønnlitteratur og i forskning. Tingliggjøring betyr at mennesker mister den følelsesmessige evnen til innlevelse i andre personer og hendelser. Det er et brudd med den elementære anerkjennelsen som hos Honneth er en betingelse for å være menneskelig. For han er tingliggjøring et symptom på anerkjennelsesglemsel. Med introduksjon av Torill Strand (professor i pedagogisk filosofi) og oversatt av Inger Sverreson Holmes.

• Strand, Torill; Smith, Richard D; Pirrie, Anne; gregoriou, zelia & Papastephanou, Marianna (ed.) (2017). Philosophy as Interplay and Dialogue. Viewing landscapes within philosophy of education. LIT Verlag.  ISBN 978-3-643-90956-5.  513 s. Show summary

  Philosophy as Interplay and Dialogue is an original and stimulating collection of essays. The book covers conceptual and critical works relevant to current theoretical developments and debates. Imagine an international group of philosophers of education coming together each summer on a Greek island. This book is a product of their diligent philosophical analysis and extended dialogues. Investigating diverse material and drawing on classical thinkers and contemporary prominent theorists with fresh and critical perspectives, all essays contribute to philosophical clarifications and the advancement of educational research.

• Kvamme, Ole Andreas; Kvernbekk, Tone & Strand, Torill (red.) (2016). Pedagogiske fenomener. En innføring. Cappelen Damm Akademisk.  ISBN 9788202494667.  428 s.
• Papastephanou, Marianna; Strand, Torill & Pirrie, Anne (ed.) (2014). Philosophy as a Lived Experience. Navigating through dichotomies of thought and action. LIT Verlag.  ISBN 978-3-643-90290-0.  312 s. Show summary

  Imagine an international group of philosophers of education coming together on a Greek island three years in a row to reflect and promote a conception of philosophy as a lived experience. This book is a result of their discussions and makes an original contribution to the field. The authors here present conceptual and critical works relevant to current theoretical developments and debates within the fields of philosophy and education. The articles contribute both to philosophical clarifications and the advancement of research with solid arguments for theoretical and practical redirections. To deploy their arguments, the contributors draw on classical thinkers such as Plato, Kant and Dewey, and on contemporary prominent theorists, such as Derrida, Badiou and Deleuze, with fresh and critical perspectives.

• Strand, Torill (red.) (2014). Folkedanningens vandringer. Folkeuniversitetet 150 år. Fagbokforlaget.  ISBN 978-82-450-1687-1.  350 s.
• Strand, Torill & Roos, Merethe (ed.) (2012). Education for Social Justice, Equity and Diversity. LIT Verlag.  ISBN 978-3-643-90255-9.  304 s.

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• Strand, Torill (2020). Alain Badiou and Education, In Kathy Hytten (ed.),  Oxford Encyclopedia of Philosophy of Education.  Oxford University Press.  ISBN 9780190264093.  Badiou. Show summary

  The French philosopher Alain Badiou (1937 - ) is one of the most significant philosophers of our time, well known for his meticulous work on rethinking, renewing and thereby strengthening philosophy as an academic discipline. In short, his philosophy seeks to reveal and make sense of the potential of radical innovations in or transformations of any given situation. Despite the fact that he has not written extensively on education, the pedagogical theme is vital, constitutive and ongoing throughout his work. Badiou is an outspoken critic of the analytic and postmodern schools of thought as he strongly promotes the virtue of curiosity and prospects of “an education by truths” (Badiou, 2005b, p. 14). The task of philosophy, he holds, is to think these truths, which are processes that emerge from and pursue gradually transformations of particular situations. Truths are not to be confused with matters of knowledge or opinion, as they are existential, ongoing and open-ended ontological operations that do not belong to any epistemic category. Overall, the structure of Badiou’s philosophical system demonstrates an extraordinary ontological style as it concurrently stands in relation to and breaks off from the history of contemporary French philosophy, German Idealism, and Greek antiquity. His system, which is of vast complexity, is based on mathematical set theory, constituted by a series of determinate negations of the history of philosophy, and also created by the histories of what Badiou terms philosophy’s conditions; science, art, politics, and love. Badiou holds that his philosophy “circulates between … ontology (thus, mathematics), the modern theories of the subject and its own history” (Badiou, 2005b, p. 3). The first part of this entry outlines Badiou’s intellectual biography. The second part gives an account of his anti-philosophy, while the third part presents the key concepts and thus a brief overview of his highly complex philosophical system. The fourth part of this entry identifies the distinctiveness of Badiou’s philosophy for a thinking of education, while the last part points to some criticisms of, and responses to, Badiou’s grand theory.

• Strand, Torill (2020). Rethinking ethical-political education. Beyond the Nordic Model, In Torill Strand (ed.),  Rethinking Ethical-Political Education.  Springer Nature.  ISBN 978-3-030-49524-4.  Chapter 1.  s 1 - 10 Show summary

  Abstract: Ethical-political education is an area of continuous disputes and conflicting beliefs, values and world-views related to its embedded complexity embracing social, cultural and not least political community and identity. In short, “education” is a name for those phenomena through which a community or society preserves and renews itself. The term “ethical-political education”, however, more explicitly relates to those aspects of education through which the communal and formative values and norms of a community, culture or society seem to be at stake. Discourses on ethical-political education, however, do not only mirror conflictual values and beliefs. They also carry the potential to shape, justify, uphold and direct shared images, values, norms and practices. So, taking the fact that communal beliefs, values and worldviews are at stake in an ever-changing globalized and multi-faceted world, a systematic re-thinking of the many faces of ethical political education seems today more urgent than ever. This chapter gives and overview of this book by introducing some overall perspectives on ethical-political education; a few of the hot topics of today; and the ways in which the authors of this book explore and discuss these topics.

• Strand, Torill (2019). Anti-politics and ontological awareness. Show summary

  I here explore ways of thinking the ontological and historical conditions for ethical-political education of and for the present. In doing so, I compare and contrast Alain Badiou’s ontology with Axel Honneth’s political theory of recognition while using the ongoing Global Strike for Climate Change as an example. Here and now, as I am writing this, hundreds of thousands of students from all over the world have walked out of their classrooms in a call for more action to fight climate change. Today, crowds of youths are flooding the streets of our cities, from Sydney to Berlin, from Bangkok to New Delhi, Oslo and London. But how should we read the historical and ontological conditions that generate these youths emerging ethical-political awareness? Following Badiou, the Global Strike for Climate Change is sign of a political event. First, because it addresses an issue that at every moment concerns people all over the world. Second, because it summons and reveals the endless character of the situation. Third, because it puts the state – in both the ontological and historical senses of the term – at a distance by assigning a measure to its superpower. “For way too long, the politicians and the people in power have gotten away with not doing anything to fight the climate crisis, but we will make sure that they will not get away with it any longer. We are striking because we have done our homework and they have not,” Greta Thunberg, a 16-year old Swedish activist, says. My focus, however, is not so much the tangible aspects of the strike, but rather the anti-political, or what comes before these youth’s ethical-political awareness. How should we think the historical and ontological conditions for such an emerging awareness? Moreover, is it possible to envision an ethical-political education that considers these conditions?

• Strand, Torill (2019). Cinema & Philosophy - some notes on the educational aspects. Show summary

  Cinema is today a new allegory of the cave; a place in which any contradiction of the contemporary world may be assumed. Since the task of philosophy is to 1) examine these contradictions and 2) propose an orientation, philosophers of education should go back into to the cave. - Go to the cinema - Participate in the democratic dialectics - Take part in contemporary education

• Strand, Torill (2019). Educating Humanity: On anti-politics and ontological awareness.
• Strand, Torill (2019). Here and Now: Rethinking philosophy of education.
• Strand, Torill (2019). Tingliggjøring som anerkjennelsesglemsel - en introduksjon, I:  Tingliggjøring og anerkjennelse - et nytt blikk på et gammelt begrep.  Cappelen Damm Akademisk.  ISBN 9788202595166.  Introduksjon.  s 7 - 30 Show summary

  Axel Honneth (1949 -) reformulerer her det nymarxistiske begrepet om «tingliggjøring» i lys av sin anerkjennelsesteori. Tingliggjøring handler om at noe blir gjort til eller betraktet som en ting uten å være det. Som for eksempel når abstrakte tanker, ideer eller egenskaper sees på som om de var konkrete. Eller som når levende mennesker blir omtalt eller behandlet som objekter. I følge Honneth er slike tingliggjøringsprosesser betenkelige fordi de genererer, opprettholder og legitimerer uheldige mentale representasjoner og sosiale praksisformer: Tingliggjøring gjør tenkning patologisk og menneskelig samhandling følelseskald. Tingliggjøring er en prosess som rett og slett vil forenkle, overse, og dermed gjøre oss blinde for, de mange aspektene, nyansene og kulørene i en menneskelig verden. Vi glemmer vår humanitet. Nettopp derfor åpner Axel Honneth denne teksten med å sitere Adorno og Horkheimer (2011): «All tingliggjøring er glemsel».

• Strand, Torill (2019). Truth and Education. Revisiting Plato’s allegory of the Cave. Show summary

  Plato’s allegory of the cave portrays a move towards insight, wisdom or knowledge of the common good. We may label this process paideia (Jaeger, 1973), Bildung (Humboldt, 1993) or simply education. In this seminar, we re-visit Plato’s allegory of the cave while exploring to what degree – and in what ways – the allegory may portray ethical-political education of and for the present. In doing so, we compare and contrast Martin Heidegger’s (1940) transitional reading with Alain Badiou’s (2012) hyper-translation. To Heidegger, Plato’s ambition is to illuminate his doctrine of truth. He argues that Plato constituted a turning point in the history of philosophy, introducing a new way of thinking the experience of truth (aletheia). In his 1940 essay on The Doctrine of Truth, however, Heidegger paints Plato as an educationalist. What is vital for the history of truth is in fact an illustration of the essence of education. Following Badiou, Plato’s allegory of the cave carries three dimensions that together portray this educational process: The situation, the event and the subject. The situation is “the cave of illusion”, in which the artificial images and the shadows of the simulacra are taken to signify the world. The event is the unexpected turning of the head; the unpredictable escape; the surprising ascension into the open air; and the experience of the sun and the beauty of the objects of the world outside. The subject is an operation that may produce something new. In other words, a subject is a process that gradually unfolds the imports of the event. In short, the allegory of the cave seems to imply that education is a process related to truth, a process that may or may not emerge from a situated event.

• Strand, Torill & Vetlesen, Arne Johan (2019, 29. april). Cappelens upopulære podkast. Axel Honneth - Tingliggjøring og anerkjennelse. [Internett].  SoundCloud.com.
• Strand, Torill (2018). “An almost invincible love”: On play, philosophy and education. Show summary

  In order to throw some lights on a possible way of thinking the relationship between a child’s play, imagination and the work of Bildung I here perform a three-step analyses of a scene from Margret Olin's documentary "Childhood" (2017). One of the scenes shows a 6 year old boy sitting on the floor next to a lot of small animals and cars placed in a long line. The boy throws a glance at his teacher: - They are on their way to the evil’s castle - Yes? - Isn’t this a lot of soldiers and warfare equipment? - Yes - They are on their way to the wicked […] - But aren’t there anyone who can help? - The only thing that can stop them is an almost invincible love. That's the only thing that can stop them - Yes - But you get three things to make it. It's a tooth that is completely loose like a human in the mouth with the starving crocodile. And then you have to find a skeleton from a famished dragon. And then one must find the one eye of a zombie. - Yes - And if you mix that together, it becomes love […] Why a philosophical exploration of play? My ambition is neither to follow the philosophical traditions that romanticize children’s play (i.e. Froebel 1826, Rousseau 1762) nor to associate play with learning (i.e. Locke 1693, Froebel 1826 and Dewey 1917). Neither is my ambition to underline the link between play and aesthetic experience (i.e. Kant 1790, Schiller 1795, Gadamer 1960) or to highlight the relationship between play and social competence (Mead 1934). My ambition is rather to tentatively explore ways of thinking the relation/non-relation between play and education through the eyes of Alain Badiou: To what degree – and in what ways – may we assert that this 6 year old boy’s play represents a privileged space? Does this playful episode produce, express or communicate something? And if so, is it possible to justify the idea that there may be some (impossible) relations between play and education?

• Strand, Torill (2018). Here and Now: Rethinking philosophy of education. Show summary

  The TV-series “Here and Now” (HBO 2018) can be seen as an allegory of the current crisis within philosophy of education. The main character is the depressed philosopher Greg Boatwright, father of four: three adopted children - from Liberia, Vietnam and Colombia - and a biological daughter, who calls herself “the boring white chick in the family”. Raising this family was to Greg and his wife a “great progressive experiment in diversity”. However, at his 60th birthday he delivers a disturbingly pessimistic speech: “It all failed”. Later he confides to his daughter: “sometimes I feel like the world’s falling apart”. In face of such a crisis it is pertinent to re-think philosophy of education, old and new. The aim of this paper is to explore to what degree Alain Badiou’s anti-philosophy may represent a way of doing so. To Badiou, an “anti-philosophical” practice is first of all faithful to the present situation. Next, it articulates the means of philosophy. Philosophy is thus turned towards and against itself in order to renew and strengthen its task. In the first part of this paper I perform a close reading of Alain Badiou’s “logic of worlds” in order to clarify his ontological positions and “ethic of truths”. Next, I compare and contrast Badiou’s position with some contemporary philosophies of education. Referring to Greg’s pessimistic speech we may ask: Did they all fail? To what degree may Badiou’s anti-philosophy inform the potential topicality and relevance of a philosophy of education of and for the present?

• Strand, Torill (2018). Play - philosophy- love.
• Strand, Torill (2018). Rethinking philosophy of education.
• Strand, Torill (2018). ‘Skam’, Shame and Bildung. Show summary

  ABSTRACT: In what ways do the Norwegian web-based TV series Skam (Shame) depict the link between the many faces of individual, social and cultural phenomena of ‘shame’ and the formative processes of ‘self-cultivation’ (Bildung)? Do we trust this depiction? Does the web-based series signify a new type of public education (Volksbildung)? If so, may the series help to re-think Bildung for contemporary societies? I here explore these questions through a semiotic reading of the fourth season. Skam portrays the daily lives of High School students at the affluent West of Oslo. The main characters are five girls, “the losers of the school”. To represent the youth’s own stories, the production of the series was based on hours-long individual interviews with the target audience. A new web-based episode was published daily and the characters’ fictional Facebook conversations and Instagram photos were displayed while airing. The fourth season follows the character Sana and focuses on Islamic religion, forbidden love and cyberbullying. Iman Meskini (19) – the actress who played the character – admits that she is now a role model for many Muslim girls. In my semiotic reading of clips from Sana’s daily life I draw on contemporary political theories and philosophies of shame, Bildung and the relationship between the two. At the first and initial level of interpretation I focus on the multiple meanings of Sana’s headscarf in relation to the many faces and ambiguities of shame. As the root of the noun ‘shame’ (shãm) denotes the parts of the body that modesty requires to be concealed, we may assume that Sana’s vailing may signify ambiguous feelings or states of shame, or ways of being shamed through values embedded in the Western or Islamic culture. But is it necessarily so? At the next level, I focus on how Sana stages herself through the non-color black: Sana’s black clothing, black lipstick and her motto “black is my happy color” seem to carry multiple meanings. As the Greek word for ‘shame’ - ‘aischyne’ - links shame to the aesthetics, Sana’s black may signify a darkness that simultaneously obscures and discloses shame and shaming. Black indicates a void, but also a multiplicity: Sana’s black staging may thus be read as signs of her ethical political formation in terms of both personal and cultural stasis and maturation. At the third analytic level, however, I explore the potential message and import of a speech: In the very last episode Sana throws a party to celebrate Eid al-Fitr (the breaking of the Muslim fast). Arriving at the party, her friends greet her Eid Mubārak and give a speech: “Dear Sana, this speech is to you … because what you invite us to today overturns US presidents tomorrow”. This personal speech touches on urgent ethical-political issues and sums up the plot of the fourth season. But it may also signify an ambition of the creators to ‘educate’ their target audience. Thus, we may again ask to what degree the series help to re-think Bildung for contemporary societies? Does the web-based series signify a new type of public education (Volksbildung)?  

• Strand, Torill (2017). Educating Humanity. Show summary

  Throughout the Republic, Plato offers elusive imageries of the importance of our understanding of goodness, in which the allegory of the cave is the most famous. It seems that Plato wants to tell us that morality can never be understood, and justice not achieved, without an understanding of goodness. In this view, the allegory of the cave proposes an image of a potential formative process that may advance goodness and humanity.

• Strand, Torill (2017). Shame and Bildung.
• Strand, Torill (2017). The thinking university. Show summary

  Philosophers, such as Kant, Humboldt, Jaspers and Habermas, hold that a university is a place for thinking and thus for Bildung (education). However, today their ideas of a thinking university – and thus of higher education – seem contested. My aim with this paper is to explore the triadic knot between thinking, education and a university. In doing so, I perform a close reading of Alain Badiou’s conception of “thinking” in relation to classic notions of a “thinking university”. I start by introducing a brief outline of classical and contemporary ideas of a university. Next, I perform an in-depth reading of Alain Badiou’s “Being and Event” and “Logic of Worlds” in order to explore his notion of “thinking”, or “thoughts in motion”. In doing so, I compare and contrast Badiou’s notion of “thoughts in motion” to earlier and contemporary conceptions of “thinking”. The third and last section focuses on the triadic knot between thinking, education and a university. With Alain Badiou I here ask: What does it mean to think within and beyond a 21st century university? And to what degree may such thinking be regarded as educative?

• Strand, Torill (2017). The thinking university - Thoughts in motion. Show summary

  ABSTRACT: What does it mean to think within and beyond a 21st century university? And to what degree may such thinking be regarded as educative? Philosophers, such as Kant, Humboldt, Jaspers and Habermas, hold that a university is a place for thinking and thus for Bildung (education). However, today their ideas of a thinking university – and thus of higher education – seem contested. It is held that they are rooted in dated notions of “a university” and of “thinking”, and therefore mirror conventional notions on the relationship between thinking, education and a university. My aim with this paper is to explore the triadic knot between thinking, education and a university. In doing so, I perform a close reading of Alain Badiou’s conception of “thinking” in relation to cutting edge research on “education” and a “university”. I start by introducing a brief outline of contemporary notions of a university, of education and the relationship between the two. Next, I perform an in-depth reading of Alain Badiou’s “Being and Event” and “Logic of Worlds” in order to explore his notion of “thinking”, or “thoughts in motion”. In doing so, I compare and contrast Badiou’s notion of “thoughts in motion” to earlier and contemporary conceptions of “thinking”. The third and last section focuses on the triadic knot between thinking, education and a university. With Alain Badiou I here ask: What does it mean to think within and beyond a 21st century university? And to what degree may such thinking be regarded as educative?

• Kvamme, Ole Andreas; Kvernbekk, Tone & Strand, Torill (2016). Avslutning. Hva er pedagogikk?, I: Ole Andreas Kvamme; Tone Kvernbekk & Torill Strand (red.),  Pedagogiske fenomener. En innføring.  Cappelen Damm Akademisk.  ISBN 9788202494667.  Avslutning.  s 405 - 414
• Kvamme, Ole Andreas; Kvernbekk, Tone & Strand, Torill (2016). Introduksjon, I: Ole Andreas Kvamme; Tone Kvernbekk & Torill Strand (red.),  Pedagogiske fenomener. En innføring.  Cappelen Damm Akademisk.  ISBN 9788202494667.  Innledning.  s 13 - 28
• Kvernbekk, Tone; Kvamme, Ole Andreas & Strand, Torill (2016). Universitetet, I: Ole Andreas Kvamme; Tone Kvernbekk & Torill Strand (red.),  Pedagogiske fenomener. En innføring.  Cappelen Damm Akademisk.  ISBN 9788202494667.  Del 3, kapittel 8.  s 282 - 292
• Strand, Torill (2016). Alain Badiou on political education: Revisiting Plato’s Republic. Show summary

  ABSTRACT: Despite Plato’s dated view of society and thus an arguably highly problematic perspective on formal education and training, the French philosopher Alain Badiou (1937 - ) holds that “Plato must be restored”. But why does Badiou turn to Plato? What does he seem to gain from Plato’s dialogues? And in what ways may his way of re-reading Plato relate to ethical-political education? In exploring these questions, I take Badiou’s hypertranslation of the allegory of the cave as an exemplary illustration of Badiou’s claim that “…the only education is an education by truths”. In doing so, I read Badiou’s hypertranslation of Plato’s allegory at three analytical levels. First, I point to how this allegory pictures education as a move away from illusio, beyond doxa and towards noesis. Second, how the allegory illustrates a generic truth procedure that not only troubles Socrates, Amantha and Glaucon’s conventional beliefs of education, but also the very foundation of their beliefs. My third reading, however, focuses on the ways in which Badiou’s hypertranslation re-writes, discusses and amplifies generic truth procedures. Badiou’s hypertranslation of Plato’s allegory of the cave may thus be taken to illustrate how the work of philosophy may give new impetus to the potential powers of generic truths. I here argue that Badiou’s hyper - translation of the Republic should not unilaterally be read as an actualization of Plato's classic text. It should also be read as a renewal and strengthening of the truths that originated with Plato and still characterizes the western world’s master discourse on education. It is also a comment to this discourse’s blind spots. We – the readers – are therefore invited to participate in the movable thinking that originated with Plato and which is here re-presented and re-conceived by Badiou.

• Strand, Torill (2016). Educating Humanity: Revisiting Plato’s Republic. Show summary

  Despite Plato’s dated view of society and thus an arguably highly problematic perspective on formal education and training, the French philosopher Alain Badiou (1937 - ) holds that “Plato must be restored”. But why does Badiou turn to Plato? What does he seem to gain from Plato’s dialogues? And in what ways may his way of re-reading Plato relate to ethical-political education? In exploring these questions, I take Badiou’s hypertranslation of the allegory of the cave as an exemplary illustration of Badiou’s claim that “…the only education is an education by truths”. In doing so, I read Badiou’s hypertranslation of Plato’s allegory at three analytical levels. First, I point to how this allegory pictures education as a move away from illusio, beyond doxa and towards noesis. Second, how the allegory illustrates a generic truth procedure that not only troubles Socrates, Amantha and Glaucon’s conventional beliefs of education, but also the very foundation of their beliefs. My third reading, however, focuses on the ways in which Badiou’s hypertranslation re-writes, discusses and amplifies generic truth procedures. Badiou’s hypertranslation of Plato’s allegory of the cave may thus be taken to illustrate how the work of philosophy may give new impetus to the potential powers of generic truths. I here argue that Badiou’s hyper - translation of the Republic should not unilaterally be read as an actualization of Plato's classic text. It should also be read as a renewal and strengthening of the truths that originated with Plato and still characterizes the western world’s master discourse on education. It is also a comment to this discourse’s blind spots. We – the readers – are therefore invited to participate in the movable thinking that originated with Plato and which is here re-presented and re-conceived by Badiou.

• Strand, Torill (2016). Globalt medborgerskap, I: Ole Andreas Kvamme; Tone Kvernbekk & Torill Strand (red.),  Pedagogiske fenomener. En innføring.  Cappelen Damm Akademisk.  ISBN 9788202494667.  Del 4, kapittel 3.  s 355 - 365
• Strand, Torill (2016). “I create silence”. Reentering the ancient dispute between poetry and philosophy. Show summary

  In his essay on “The Age of the Poets”, Alain Badiou asserts that “… the poem can assume within thinking the operations left vacant by philosophy”. But what does he mean by saying that? And how does he conceive the link between poetry and philosophy? In the essay, Badiou questions an era (“the age of the poets”) in which philosophy is sutured. This kind of suturing, Badiou claims, has paralyzed philosophy. Badiou’s ambition is clearly to save philosophy from its paralyzed state and also to recognize poetry as an independent “thinking subject”. Consequently, he reenters the ancient dispute between poetry and philosophy with new eyes. My overall ambition with this paper is to throw some lights on Badiou’s recognition of poetry in his ambition to renew and strengthen philosophy. I will also offer a short comment on the way in which Badiou reminds us that art – especially poetry – all since Protagoras has been conceived as “the key to education".

• Strand, Torill (2016). Læring, I: Ole Andreas Kvamme; Tone Kvernbekk & Torill Strand (red.),  Pedagogiske fenomener. En innføring.  Cappelen Damm Akademisk.  ISBN 9788202494667.  Del 1, kapittel 5.  s 84 - 97
• Strand, Torill (2016). Pedagogikkens samfunnsoppdrag, I: Ole Andreas Kvamme; Tone Kvernbekk & Torill Strand (red.),  Pedagogiske fenomener. En innføring.  Cappelen Damm Akademisk.  ISBN 9788202494667.  Del 4, kapittel 1.  s 330 - 341
• Strand, Torill (2016). The Paradoxical Attributions of Democratic Will Formation.
• Strand, Torill (2016). Xenia - the rituals of hospitality.
• Strand, Torill (2015). Hvorfor humaniorastudier?.
• Strand, Torill (2015). Skolens samfunnsoppdrag. Bør vi tenke utdanning, danning og demokratisk deltakelse på nytt?.
• Strand, Torill (2015). Xenia - the rituals of hospitality. Show summary

  In Homer’s epic poems, giving and receiving xenia (the rituals of hospitality) is a recurrent theme. Over and over again Homer describes how these rituals created and expressed a reciprocal relationship between guest and host and also political alliances. In the Iliad the Trojan War was a result of a violation of xenia. In the Odyssey, every household is depicted in conjunction with hospitality. To the ancient Greeks, generosity, kindness and courtesy shown to strangers were considered both a right and a duty; their ability to abide to the laws of xenia or theoxenia signified dignity. Plato portrays Homer as the protos didaskalos (“first teacher”) and the hegemon paideias (“leader of Greek culture”). But what did Homer teach, and how did he teach it? In this paper I place Homer’s way of teaching xenia in the intersection between contemporary philosophy, literature and politics, as I here read Homer’s epic poems through the lenses of Alain Badiou. Badiou describes the power of literature as a “transition from knowledge to thought”. This transition happens, first, through literature’s encounter with the real; next, by the way the real is marked by that which has never taken place and will never happen. The acts of poetry and prose thus generate imaginaries that may “pierce a hole in knowledge”. In this way, literature carries the potentiality to name “a real to which politics remains closed”.

• Papastephanou, Marianna; Strand, Torill & Pirrie, Anne (2014). Philosophy as a lived experience, In Marianna Papastephanou; Torill Strand & Anne Pirrie (ed.),  Philosophy as a Lived Experience. Navigating through dichotomies of thought and action.  LIT Verlag.  ISBN 978-3-643-90290-0.  Introduction.  s 9 - 20
• Strand, Torill (2014). Alain Badiou on political education. Show summary

  ABSTRACT: In this paper I perform a critical reading of the French philosopher Alain Badiou’s hypertranslation of Plato’s Republic in order to outline Badiou’s approach to political education. Despite claiming that “the only education is an education by truths” Badiou never explicitly discusses his notion of education. However, Badiou’s way of turning to Plato seems to reveal an ambition to re-establish the importance of the link between truth and political education. I start by portraying Badiou’s way of reimagining and renewing Plato’s classical text. In Badiou’s hypertranslation, Socrates and his companions are joined by figures such as Beckett, Pessoa, Freud and Hegel. And these figures do not simply agree with Socrates: they dispute, debate, discuss, contest and argue. Badiou’s hypertranslation of Plato’s Republic thus demonstrates thoughts in motion. Next, I read these “thoughts in motion” against Badiou’s logic. In doing so I point to how Badiou – especially in his Logic of Worlds – models the potential powers of such thinking. Through his key concepts “conditions”, “event”, “fidelity” and “truths” Badiou models thinking (thoughts in motion) as a dialogical, productive subject. However, to be beneficial, thinking must be directed towards truths. To Badiou, truths – or rather generic truth procedures – “pierce a hole in knowledge” as they interrupt, disturb and are subtracted from the circulating rule of opinion. As Badiou states that “the only education is an education by truths”, it is exactly this notion of education he depicts by his hyper-translation of Plato’s Republic. In the main part of the paper I take the way Badiou re-writes Plato’s allegory of the cave to illustrate Badiou’s notion of education. At the first analytic level, this allegory pictures education as a trajectory, a move away from illusio, beyond doxa and towards noesis. At the next level, the allegory illustrates thoughts in motion; a generic truth procedure that not only trouble Socrates, Amantha and Glaucon’s conventional beliefs of education, but also the very foundation of their beliefs. At the third level, however, the very ways in which Badiou’s hyper - translation re-writes, discusses and amplifies generic truth procedures, illustrates how the work of philosophy may give new impetus to the potential powers of generic truths. Truths are generic in the sense of truth-procedures that reveal or unfold something entirely new, something that cannot be grasped or apprehended by the already established categories of the discourse, and thus goes beyond the situation: “Created in one world, it is in fact valid for other worlds and virtually to all”. In other words, Badiou’s hyper - translation of the Republic cannot unilaterally be read as an actualization of Plato's classic text. It should also be read as a renewal and strengthening of the truths that originated with Plato and still characterizes the western world’s master discourse on education. It is also a comment to this discourse’s blind spots. We - the readers – are thus invited to participate in the movable thinking that originated with Plato and which is here re-presented and re-conceived by Badiou. References Badiou, A. (2012). Plato’s Republic. Cambridge: Polity Press Badiou, A. (2009). Logic of Worlds. Being and Event II. Bloomsbury: Continuum Bartlett, A. J. (2011). Badiou and Plato. An Education by Truths. Edinburgh: Edinburg University Press

• Strand, Torill (2014). Badiou on Education. Show summary

  ABSTRACT: In this paper I perform a critical reading of the French philosopher Alain Badiou’s hypertranslation of Plato’s Republic in order to outline Badiou’s approach to political education. Despite claiming that “the only education is an education by truths” Badiou never explicitly discusses his notion of education. However, Badiou’s way of turning to Plato seems to reveal an ambition to re-establish the importance of the link between truth and education. I start by portraying Badiou’s way of reimagining and renewing Plato’s classical text. In Badiou’s hypertranslation, Socrates and his companions are joined by figures such as Beckett, Pessoa, Freud and Hegel. And these figures do not simply agree with Socrates: they dispute, debate, discuss, contest and argue. Badiou’s hypertranslation of Plato’s Republic thus demonstrates thoughts in motion. Next, I read these “thoughts in motion” against Badiou’s logic. In doing so I point to how Badiou – especially in his Logic of Worlds – models the potential powers of such thinking. Through his key concepts “conditions”, “event”, “fidelity” and “truths” Badiou models thinking (thoughts in motion) as a dialogical, productive subject. However, to be beneficial, thinking must be directed towards truths. To Badiou, truths – or rather generic truth procedures – “pierce a hole in knowledge” as they interrupt, disturb and are subtracted from the circulating rule of opinion. As Badiou states that “the only education is an education by truths”, it is exactly this notion of education he depicts by his hyper-translation of Plato’s Republic. In the main part of the paper I take the way Badiou re-writes Plato’s allegory of the cave to illustrate Badiou’s notion of education. At the first analytic level, this allegory pictures education as a trajectory, a move away from illusio, beyond doxa and towards noesis. At the next level, the allegory illustrates thoughts in motion; a generic truth procedure that not only trouble Socrates, Amantha and Glaucon’s conventional beliefs of education, but also the very foundation of their beliefs. At the third level, however, the very ways in which Badiou’s hyper - translation re-writes, discusses and amplifies generic truth procedures, illustrates how the work of philosophy may give new impetus to the potential powers of generic truths. Truths are generic in the sense of truth-procedures that reveal or unfold something entirely new, something that cannot be grasped or apprehended by the already established categories of the discourse, and thus goes beyond the situation: “Created in one world, it is in fact valid for other worlds and virtually to all”. In other words, Badiou’s hyper - translation of the Republic cannot unilaterally be read as an actualization of Plato's classic text. It should also be read as a renewal and strengthening of the truths that originated with Plato and still characterizes the western world’s master discourse on education. It is also a comment to this discourse’s blind spots. We - the readers – are thus invited to participate in the movable thinking that originated with Plato and which is here re-presented and re-conceived by Badiou.

• Strand, Torill (2014). CRITICAL THINKING RECONSIDERED Plato’s Meno meets Alain Badiou. Show summary

  In order to explore some aspects of critical thinking I here put Alain Badiou’s conceptual apparatus into play in a critical reading of Plato’s Meno. The inspiration for doing so is Badiou’s “contemporary Platonism” (Bartlett, 2011) and his fresh hypertranslation of Plato’s Republic (Badiou, 2012) . Consequently, in this paper I will not present a scholarly and somewhat anachronistic interpretation of Plato. I would rather let Plato’s Meno face Badiou’s conceptual apparatus in order to reconsider our ways of thinking about critical thinking. It should therefore be said already by now that “critical thinking” will not here be explored as a cognitive practice. On the contrary, my ambition with this paper is to use the meeting between Plato’s dialogue and Badiou’s logic as a tool to explore thinking as a dialogical, productive subject in regards to education : What does it mean to think critically? How should we understand the object of critical thinking? Who is the subject of thought? What may be the work of such thinking? And what is thought?

• Strand, Torill (2014). Folkedanningens vandringer. Show summary

  I 1864 tok studentene ved Universitetet i Oslo demokratioppdraget på alvor og stiftet «Studenternes Forening for fri Undervisning». Formålet var «at skaffe ubemidlede Personer, Voxne og Børn, fri Undervisning eller veiledning i de til alminnelige Dannelse henhørende Fag» (Morgenbladet 1865). Kunnskap skulle være for alle, ikke bare de privilegerte. Men hvordan tenke forbindelsen mellom kunnskap, danning og aktivt medborgerskap i dag? I forlengelse av forelesningen vises dokumentaren «Folkeopplysning: Oppdragelse, deltagelse, deling?»

• Strand, Torill (2014). ‘…the only education is an education by truths’ Alain Badiou on education.
• Nolet, Ronald; Hatlem, Marianne & Strand, Torill (red.) (2013). Barnehagen som læringsmiljø og danningsarena: rapport fra en pilotstudie. Oppdragsrapport (Høgskolen i Østfold). 14.
• Strand, Torill (2013). CRITICAL THINKING RECONSIDERED.
• Strand, Torill (2013). Democracy and Education Reconsidered. The case of Norway after 22nd July. Show summary

  My ambition with this paper is to throw some lights on the close link between “democracy” and “education” and their mutual interdependence. I hope to do so by performing a three-step philosophical analysis of a current event, which I take to illustrate democracy and education as a way of life, an ideal, and an outlook. This analysis draws on the political philosophies of John Dewey, Chantal Mouffe and Alain Badiou.

• Strand, Torill (2013). Experience is Our Only Teacher. A Peircean Reading of Wim Wender's Wings of Desire. Show summary

  Wim Wender’s film Wings of Desire tells a story of an angel who wishes to become mortal in order to know the simple joy of human experience. Told from the angel’s point of view, the film is shot in black and white. But at the very instant the angel perceives the realities of human experience, the film blossoms into color. In this paper, I take this film to illustrate and explore Peirce’s notion of experience and his claim that “experience is our only teacher”. In his 1903 Harvard lectures, Peirce placed his phenomenology at the heart of his philosophy, while outlining a notion of “experience” that clearly integrates his semiotics, phenomenology and pragmatism. To Peirce, experience is a “brutally produced conscious effect” that comes “out of practice” and is a “forcibel modification of our ways of thinking”. But as this modification is generated by the actions and flows of signs, it is pertinent to read Peirce’s notion of experience in relation to his notion of semiosis. Consequently, a peircean reading of Wings of Desire not only helps to explore how experience teaches, but also the ways in which the rudeness of experience cannot be fully understood without considering the sign’s action.

• Strand, Torill (2013). Kritisk tenkning revurdert. Show summary

  Her vil jeg utforske noen aspekter ved det vi kaller «kritisk tenkning». Det gjør jeg ved å benytte meg av den franske filosofen Alain Badious begrepsapparat i en lesning av Platons dialog Menon. På den måten blir Platon mer aktuell og relevant. Min ambisjon er ikke først og fremst å tolke Platon. Men heller å bruke Platons dialog som redskap for å utforske noen metaforer om kritisk tenkning: Hva betyr det å tenke kritisk? Hvordan tilegner vi oss slik tenkning? Hva er den kritiske tenkningens objekt? Hva er tenkningens subjekt? Hva er den kritiske tenkningens arbeid? Og til slutt: Hva er tenkning?

• Strand, Torill (2013). Metapolitikk: Alain Badious danningsbegrep. Show summary

  SAMMENDRAG: Hva er Badious ide om danning? Hvordan ser han for seg at slik danning skjer? Og hva er danningens formål? På torsdagens fagdebatt(ikk) inviterer jeg til å undersøke disse spørsmålene gjennom en kritisk lesing av Badious hyper-oversettelse av Platons Staten. Jeg starter med å vise hvordan Badiou nyleser Platon. I Badious versjon av Staten er Sokrates og hans følgesvenner i selskap med figurer som Beckett, Pessoa, Freud og Hegel. Og de er ikke bare enig med Sokrates: de kverulerer, debatterer, diskuterer og argumenterer. Slik demonstrerer Badious hyper-oversettelse tanker i bevegelse. Slike «tanker i bevegelse» må forstås i lys av Badious logikk. Vi tar derfor et lite skritt til siden for å se hvordan Badiou, spesielt i verket Logics of Worlds, begrepsfester tenkning. Tenkning er for Badiou et dialogisk, produktivt subjekt. Og tenkning har en potensiell kraft, fordi sannhet – eller snarere generiske sannhets prosedyrer – «slår hull i kunnskapen» ved å intervenere, forstyrre og snu opp ned på selve grunnlaget for våre oppfatninger. Badiou slår fast at «den eneste form for danning er danning frembrakt av sannheter». Det er nettopp en slik form for danning Badiou illustrerer med sin hyper-oversettelse av Platons Staten. Et eksempel er Platons hulelignelse, som Badiou skriver om til en lignelse om en kinosal der publikum sitter i mørket med hodetelefoner. [Kapittel 16 av Badious versjon av Staten er vedlagt. Fortellingen om kinosalen begynner øverst på side 212]. Badious nyskriving av Platons hulelignelse illustrerer tre aspekter ved slik danning. 1. For det første illustrerer prosessen med å stige ut av kinosalen, glippe med øynene mot lyset og etter hvert få øye på sola, tilskuerens danningsprosess. Her frigjøres hun fra illusio, overskrider doxa og er på vei mot noesis (selvdanning). Med andre ord skrider hun ut av de illusjonene som er skapt av filmens verden og over mot det virkelige livets erfaringsverden. 2. Deretter, ved å plassere fortellingen om kinosalen som del av en intens debatt mellom Sokrates, Amantha og Glaucon om hva som bør kjennetegne god leder(ut)danning, anskueliggjør Badiou tenkning i bevegelse. Måten Badiou framstiller denne debatten på viser hvordan Sokrates, Amantha og Glaucons ideer beveges: Diskusjonen bølger fram og tilbake. Og de tre lar seg bevege av tanker som ikke bare trøbler deres ideer om godt lederskap, men som også beveger selve grunnlaget for deres oppfatninger, både om det gode samfunn, om kinopublikummet og om god leder(ut)danning. 3. Et tredje element er hvordan Badious hyper-oversettelse av Platons hulelignelse framskriver, problematiserer og forsterker generiske sannhetsprosedyrer, for på den måten å gi fornyet kraft til disse sannhetsprosedyrenes danningspotensial. Sannhetsprosedyrene er generiske i betydningen av en sannhet som avdekker eller utfolder noe fullstendig nytt, noe som ikke kan gripes eller begripes med diskursens allerede etablerte kategorier, og som går ut over situasjonen: «Skapt i en verden, er den i virkeligheten gyldig for andre verdener og virtuelt for alle». Med andre ord kan Badious hyper-oversettelse av Staten ikke ensidig leses som en nyskriving og aktualisering av Platons klassiske tekst. Den må også leses både som en gjeninstituering av de sannhetsprosedyrer som oppsto med Platon og som fortsatt preger den vestlige verdens mesterdiskurs om (ut)danning, og som en kommentar til denne mesterdiskursens blinde flekker. Slik inviteres vi – leserne – til å delta i den bevegelige tenkningen som oppsto med Platon, og som her framstilles og nyskapes av Badiou.

• Strand, Torill (2013). Norway. Show summary

  In Norway, philosophy of education does not operate in the same hostile climate as in other European countries. The great majority of Norwegian philosophers of education have a tenured position, which implies that their salaries are safely secured by the state’s basic funding of the Norwegian Universities and University Colleges. A strong commitment to various aspects of education shapes the course, topics, approaches, methods and dissemination of their work. This is a continuation of the strong tradition of the Norwegian school of ‘philosophers of praxis’ (i.e. Hellesnes, 1969; Skjervhem, 1969). Moreover, Norwegian philosophers of education publish widely in a large number of journals on educational theory, research and practice, not in philosophy journals. Most publications are in Norwegian. But with the stated ambition of promoting Norway as a “leading knowledge based economy” (Ministry of Knowledge, 2012) follows the expectation of more international publications and to “save” the quality of Norwegian educational research by performing systematic meta-analysis and reflections on the visions, missions and quality-criteria of educational research (Norwegian Research Council, 2004, 2006). This development creates quite a few dilemmas and puts the field under pressure along the lines observed in many countries worldwide.

• Strand, Torill (2013). Peirce's New Rhetoric: Prospects for educational theory and research. Educational Philosophy and Theory.  ISSN 0013-1857.  45(7), s 707- 711
• Strand, Torill (2013). Tenkning om kritisk tenkning.
• Strand, Torill (2013). Unlocking the Creative: Philosophical Discourses on Creativity. Show summary

  What are our images of creativity? How do these images relate to ways of conceptualizing creative education? I here address these questions while drawing on three philosophical discourses that metaphorize creativity as “expression,” “production,” and “reconstruction.” Philosophical discourses on creativity—old and new—demonstrate that creativity is hardly a new way of portraying the dynamics of knowledge and learning. Creativity is by no means a new way of metaphorizing the dynamics of knowledge and learning. Rather, what is new is the current situation, a new phase of the global knowledge economy labeled as for example a “wave of creativity and innovations”, “a creative economy”, a new “ecology of ideas”, or “an age of innovation”. Taking the new ways of the world, it is therefore pertinent to explore ways in which, and to what extent, traditional metaphors of creativity may shape our ways of thinking about the acts of creating something new. Since the current economization of knowledge and ideas has contributed to a common call for a “creative ethos” within knowledge intensive societies it is pertinent to explore how different metaphors of creativity mirror and shape our ways of seeing the dynamics of knowledge and learning. It should be emphasized, however, that all three metaphors move beyond the current hype within business circles, in which creativity is paralleled with effectiveness and seen as economic imperative. Rather, this paper throws some light on this hype, since I here reveal how different ways of metaphorizing creativity offer distinct images, theoretical representations, or models of thought that not only mirror but also provide openings and limitations for our ways of thinking about people’s capacity for curiosity, experimentation and creative innovation. The three philosophical discourses all see creativity as the act of creating something new. Moreover, the three metaphors —“expression,” “production,” and “reconstruction”— should be seen as ideal types, not mirroring any ongoing “epistemic war” or “historic progress,” as their different ways of picturing creativity seems to be equally recognized and are used somewhat overlapping within the current literature. But they offer different and somewhat contrasting perspectives on educative experiences, creative acts, and epistemic ruptures. By implication, they also help to conceptualize creative education differently. Taking a bird’s-eye-view of these discourses, I here reveal their distinct images, theoretical representations, and models of thought. My ambition is to provide a better understanding of the contours of creativity in relation to education in knowledge intensive societies. To what degree do the philosophical discourses on creativity offer openings or limitations of unlocking the creative and critical potential of the young

• Strand, Torill; Smeyers, Paul; Reuyter, Doret De & Waghid, Yusef (2013). “Publish yet Perish”: Philosophy of Education in an Age of Impact Factors. Show summary

  What kind of research do philosophers of education do? And what may be the relevance and impact of their scholarly activities? In a recent empirical study, Matthew Hayden (2012) used the titles, abstracts and keywords of 1,572 articles published from 2000 to 2010 in four journals to portray the sub-discipline and its impact. His ambition was “to empirically determine what the field is saying about itself,” and to describe recent trends and thematic topics. Hayden found that contemporary philosophers of education engage with a somewhat narrow range of thematic topics. Moreover, that there is a significant increase in the number of articles published. Hayden concludes by questioning the value of such an increased number of (irrelevant) publications. This symposium is a response to Hayden and a rejoinder to the recent debate on journal rankings as a way of assessing the relevance and impact of philosophy of education (Bridges, 2011; Smeyers & Burbules, 2011; Strand & Kvernbekk, 2009). In many countries publications in Web of Knowledge journals are dominant in the evaluation of educational research. Comparisons are often made between the output of philosophers of education in these and the publications of their colleagues in educational research generally. However, the aim of this symposium is to question this way of assessing the quality, relevance and impact of philosophy of education and to introduce an alternative. In doing so, the cases of The Netherlands, South Africa and Norway are used to illustrate the current situation.

• Strand, Torill (2012). DEMOCRACY AND EDUCATION FOR A NEW ERA. Show summary

  This paper explores the close link between democracy and education and argues that this link needs to be reinvigorated. Within democratic welfare societies, education is a fundamental civil, political and social right for all. And its central task is to promote active citizenship. However, parallel with increasing economic, political, social and educational inequalities, new and ugly processes of marginalization emerge. One example is how the “lost generation” of European youths now experience poverty, hopelessness, and distrust in nearly all major institutions. Another example is how everyday racism and xenophobia undermine civic participation and engagement for all. But is it possible to prevent marginalization? And in what ways should we educate for democratic participation? The first part of this paper portrays some distinct characteristics of the new era and identifies some ugly processes of marginalization now playing out within and beyond educational institutions. Next, the concepts of “democracy” and “education”, and their mutual interdependence are explored. Drawing on the work of John Dewey, democracy is here seen as a way of life, an ideal and an outlook. The third part of the paper, however, contrasts Dewey’s harmonious image with the current situation while asking: In what ways should we rethink democracy and education for the new era? And what are the insights gained from contemporary philosophy of education? In summing up, the paper points to some challenges meeting educational researchers today.

• Strand, Torill (2012). Democracy and Education. Show summary

  This paper explores the close link between democracy and education and argues that this link needs to be reinvigorated. Within democratic welfare societies, education is a fundamental civil, political and social right for all. And its central task is to promote active citizenship. However, parallel with increasing economic, political, social and educational inequalities, new and ugly processes of marginalization emerge. One example is how the “lost generation” of European youths now experience poverty, hopelessness, and distrust in nearly all major institutions. Another example is how everyday racism and xenophobia undermine civic participation and engagement for all. But is it possible to prevent marginalization? And in what ways should we educate for democratic participation? In the first part of this paper I portray some distinct characteristics of the new era and identify some processes of marginalization now playing out within and beyond educational institutions. In the next part I explore the concepts of “democracy” and “education”, and their mutual interdependence. Drawing on the work of John Dewey, democracy is here seen as a way of life, an ideal and an outlook. In the third part of the paper, however, I contrast Dewey’s harmonious image with the current situation while asking: In what ways should we rethink democracy and education for the new era? I here draw on Chantal Mouffe’s model of agonistic democracy and Alain Badiou’s ethics to systematically examine the potential possibilities of rethinking and strengthening the link between democracy and education. In summing up, I point to some challenges meeting educational researchers today.

• Strand, Torill (2012). Experience is our only teacher. Show summary

  ABSTRACT: Wim Wender’s film Wings of Desire tells a story of an angel who wishes to become mortal in order to know the simple joy of human experience. Told from the angel’s point of view, the film is shot in black and white. But at the very instant the angel perceives the realities of human experience, the film blossoms into color. In this paper, I take this film to illustrate and explore Peirce’s notion of experience and his claim that “experience is our only teacher”. In his 1903 Harvard lectures, Peirce placed his phenomenology at the heart of his philosophy, while outlining a notion of “experience” that clearly integrates his semiotics, phenomenology and pragmatism. To Peirce, experience is a “brutally produced conscious effect” that comes “out of practice” and is a “forcibel modification of our ways of thinking”. But as this modification is generated by the actions and flows of signs, it is pertinent to read Peirce’s notion of experience in relation to his notion of semiosis. Consequently, a peircean reading of Wings of Desire not only helps to explore how experience teaches, but also the ways in which the rudeness of experience cannot be fully understood without considering the sign’s action.

• Strand, Torill (2012). FOU i utdanningen. Erfaring fra Master i Mangfold og Inkludering.
• Strand, Torill (2012). Profesjonskunnskap i endring.
• Strand, Torill & Roos, Merethe (2012). Education for Social Justice, Equity and Diversity. Editorial, In Torill Strand & Merethe Roos (ed.),  Education for Social Justice, Equity and Diversity.  LIT Verlag.  ISBN 978-3-643-90255-9.  1.  s 9 - 18
• Strand, Torill (2011). Barnehagen som danningsarena. 7 teser.
• Strand, Torill (2011). DEMOKRATI SOM LEVD ERFARING.
• Strand, Torill (2011). Moving Beyond Conventional Notions of Educational Processes: The Contribution from Charles S. Peirce. Full text in Research Archive.
• Strand, Torill (2011). Philosophy of Education in the Present. Show summary

  ABSTRACT: In this paper I explore the vital work of contemporary philosophers of education. How should we read the significance of their epistemic labor within the new and globalised symbolic economy? And what may be the potential powers and poverties of their work? First, I tentatively map the current topology while revealing how the epistemic labor of contemporary philosophers of education is caught between the field of philosophy and the field of education: On the one hand, philosophy of education is a daughter of philosophy, drawing from the traditional fields and approaches of its parent discipline. On the other hand, philosophers of education are committed to education. The mission is not to contribute to philosophy, but to educational research, policy and practice. But what may be the significance of their work in the present? Next, I set out to explore this question through a close reading of the French philosopher Alain Badiou’s way of re-reading Karl Marx’ Theses on Feuerbach (1845). Marx questions the social significance of philosophy and states that “philosophers have hitherto only interpreted the world in various ways; the point is to change it”. To Marx, the philosopher should commit himself to social situations. To Badiou, by contrast, the philosopher commits himself to paradoxical situations, or the incommensurable relation between the rules of philosophy and the ordinary rules of life. Badiou argues that “the philosopher constructs his own problems”, and thereby intervene in the present by (1) confronting thinking as choice, (2) clarifying the distance between power and truth, and (3) thinking the exception. Following Badiou, we may say that “philosophy [of education] is not at all a reflection of anything whatsoever. There is philosophy [of education] … because there are paradoxical relations, because there are breaks, decisions, distances, events.” Philosophers are therefore exclusively interested in relations that are not relations (i.e. paradoxical relations). So, is there an impossible gap between Marx and Badiou? And what about the potential powers of a philosophy of education if there are no common measures between a philosophical situation and ordinary life? In the third section of the paper I further explorer these impossibilities in relation to the epistemic labour of contemporary philosophers of education. How do Marx and Badiou help to read the potential powers and poverties of their commitments? And how should we read the significance of their philosophical work within the new and globalised symbolic economy?

• Strand, Torill (2011). THE VITAL WORK OF PHILOSOPHY OF EDUCATION. Show summary

  ABSTRACT: Through a tentative reading of Badiou’s way of re-reading Marx, I here hope to throw light on the significance of the work of contemporary philosophers of education; - who all seem to share the ambition of doing philosophy of our times. My question is: In what ways do the work of contemporary philosophers of education relate to what is going on?

• Strand, Torill (2011). The Rudeness of Lived Experience.
• Strand, Torill & Huggler, Jørgen (2011). Educating the Global Village. Nordic Studies in Education.  ISSN 1891-5914.  31(2), s 69- 75 Show summary

  We are proud to present this Special Issue on Educating the Global Village, which consists of philosophical papers presented at a research seminar on Toleration in Malmo 10-11 March 2010 and some special invited contributions. Here, Nordic philosophers of education invite in-depth philosophical discussions and debate on ideals, beliefs and practices – pretty and ugly – of toleration and citizenship education in the present. The world is becoming a smaller place. The new world order – characterized by new patterns of migration, transnational identities, multiple citizenships, and the materialization of a global virtual network society – carries a new design for social and political norms that contest long-established ideals, beliefs and practices of citizenship and of education. Thus, vital questions of moral, ethical, political and social concerns are being evoked, such as equal respect, mutual recognition, and toleration. Taking the Nordic experiences as a starting point, the authors of this issue all perform diligent philosophical analysis of these topics.

• Strand, Torill (2010). C.S. PEIRCE’S RHETORICAL TURN: PROSPECTS FOR EDUCATIONAL THEORY AND RESEARCH. Show summary

  This paper explores the ways in which the later semeiotic of Charles Sanders Peirce may offer a new way of theorising the dynamics of knowledge and learning within a globalised world of change. In the first section of the paper I outline Peirce’s semeiotic as a theory of educational processes. Next, I demonstrate how Peirce’s later semeiotic contributes to a richer conception of the dynamics of knowledge and learning, as he – after his “rhetorical turn” – established an explicit connection between his phenomenology, pragmatism and semeiotic. In the third section I sum up the prospects of Peirce’s new rhetoric as a productive model of the dynamics of knowledge and learning within contemporary symbolic economies and knowledge societies.

• Strand, Torill (2010). Introduction: Cosmopolitanism in the Making. Studies in Philosophy and Education.  ISSN 0039-3746.  29(2), s 103- 109 . doi: 10.1007/s11217-009-9168-9
• Strand, Torill (2010). THE VITAL WORK OF CONTEMPORARY PHILOSOPHERS OF EDUCATION.

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