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The Deleuze/Guattari text Anti-Oedipus burst onto the intellectual scene in 1972 as a radical new means to reconceptualise capitalism and its effects. At the heart of Anti-Oedipus and its analysis of capitalism is the concept of deterritorialization, and how it evacuates identities, culture, values, and, indeed, coherent thought itself, and it makes them susceptible to the equations and dynamics of capital flows. Anti-Oedipus presents the mechanisms with respect to how deterritorialization interacts with and to an extent liberates desire as 'desiring-machines'. This philosophy of education paper applies the workings of deterritorialization and desire from Anti-Oedipus to the dynamics of contemporary climate change education and the Anthropocene. As such, it posits this dynamic as being critical to present day approaches to the philosophy of education that wish to engage with capitalism and its effects, and at the same time positively enter the climate change debate. This paper suggests that understanding the matrix of deterritorialization, desire, climate change and learning, is perhaps the most important work that can be performed in the philosophy of education today and with respect to the future. [ABSTRACT FROM AUTHOR]

Bernard Stiegler highlights many of the problems faced by education with respect to the 'bringing forth' of knowledge on an individual, collective, and technical level in the Anthropocene. These problems include the short-circuiting of dreams, automatization of thought, and toxic digital networks. Stiegler's φάρμακον (pharmakon) seeks to treat the toxicity of the Anthropocene with a care-ful hermeneutic approach that is directed towards the disautomatized, inventive, co-individuating knowledge act. This paper first explores Stiegler's Anthropocene and his development of Heideggerian ποίησις (poeisis) in terms of the challenge of the 'bringing forth' of knowledge acts, which are illustrated by free software. It then explores, through the additional example of free radio, of Félix Guattari's work in free radio, the problem and possibility of creative co-individuating ex-pression in the Anthropocene by expanding on Stiegler's emphasis on the importance of hermeneutics. This raises the question of how to read Stiegler's own ex-pression of the future of knowledge. Next, the paper reviews Stiegler's educational project involving a dis-automatizable hermeneutic web. Finally, the paper gives an autoethnographic account of an attempt to 'bring forth' learning through the implementation of free software in local, online classrooms. The free software example does not solve the problem of the Anthropocene but does raise the question of our responsibility to choose our digital tools care-fully and the importance of maintaining the possibility of co-individuating ex-pression like the kind that is remembered in song and which online education should remind us of. [ABSTRACT FROM AUTHOR]

The author talks about the Anthropocene period in the history of planet Earth and its impact on educational philosophy and ecology. Topics discussed include a paper published in the periodical "Studies in Educational Philosophy" by Chloe Humphreys and Sean Blenkinsop; the role of education as a social process; and the things that educational philosophy needs to learn from Traditional Ecological Knowledge.

This paper is an exploration of evolving ideas, urgencies, and actions that we have experimented with in our teaching of an environmental sustainability subject with pre-service teachers at an Australian university. It is a work in progress. Through this shared educator-student teaching and learning process we feel the tensions of contradictory forces that disrupt the flow of prior teaching as we all become unsettled by hope and reality, grief, and loss, all mixed in with a sense of urgency and tempered by a set of often unimaginative contemporary pedagogical practices. These tensions often resort educators like us, to perpetuate well-worn and critiqued tropes such as how to 'care for the planet' through 'greening' practices in schools such as recycling and energy conservation. Always inadequate and limited we are experimenting in our pedagogical repertoire with new ways to teach as we could no longer keep up the charade of agitating for change in the same way. In this paper we explore some of the opening and closures that effect environmental sustainability teaching. We consider how through a reimagining of sustainability education with new pedagogical openings of 'making kin' we first attend to these emotional tensions as a means of waking up to who we are in the Anthropocene and then find ways to identify relational ethico-onto-epistemologies in our teaching. By disrupting humanist paradigms and embracing critical posthumanist sensitivities the educators and students nuzzle into new ways of knowing and being in the world. [ABSTRACT FROM AUTHOR]

This paper analyzes the future of education, especially the future changes in education and the people that will occupy the field. What kind of people are we educating for the future? To answer this question, I will analyze the Deleuzo-Guattarian concept of people-yet-to-come by taking into account the new perception and explanation of time and space as well as the context of the Anthropocene. In the empirical part, interviews with experts from non-educational fields are used to discuss time and space in education. Statements about the new features of people in the future reveal the picture of the future of education in the eyes of the experts and its correspondence to theoretical considerations and prognoses. [ABSTRACT FROM AUTHOR]

This paper proposes a philosophy of STEAM education in the current moment, the Anthropocene. Whereas many proponents of STEAM focus on outcomes related to cultivating a more creative and competitive generation of STEM workers, it is, more importantly, an approach to education that can foster spaces for transdisciplinary conversations surrounding critical issues of the Anthropocene – those of ethics, sustainability, and relationality. Thus, the question arises, How might we understand/practice STEAM education differently? This philosophy of STEAM in the Anthropocene is inspired by the guiding notions of Braidotti's affirmative ethics as well as Stengers and Ulmer's conceptions of slow(ing). These perspectives challenge the ideologies and practices that have created and sustained divisions between the arts and sciences, while also promoting different ways of engaging in/with the world. Entangled in this conceptual framework are three concepts that might guide STEAM education moving forward: transdisciplinarity, relationality, and responsibility. With these notions as inspiration, this paper asserts a philosophical vision that takes seriously the realities of our Anthropocenic present and considers how educators might move with, rather than push against, the challenges that continue to present themselves. [ABSTRACT FROM AUTHOR]

Humans are living in damaged landscapes within a new geographical epoch known as the Anthropocene. The COVID-19 outbreak fuels uncertainty, instability, and ambiguity for humans. This viral disaster has been blamed for losing and further exacerbating ecological imbalance, and prompts a need to re-examine multispecies relations and, in particular, human exceptionalism. The authors, by applying a new theoretical assemblage that brings the new materialist turn entangled with Buddhist philosophies into our stories and diffractions of child-virus bodies, have been prompted to raise two questions about how multispecies justice could disrupt environmental sustainability education. The questions we will engage with in the paper include: Can we explore these new theoretical assemblages (east-west) with child-virus relations as a means for raising multispecies justice that critiques the universalisation of human forces in the Anthropocene? What possibilities does the pandemic offer to rethink multispecies relations as an entangled ecological crisis by exploring what a 'new normal' in post-COVID-19 sustainability education could emerge? [ABSTRACT FROM AUTHOR]

This paper is a call for educators to respond to the problematics that arise from reducing the Earth to a resource for human activities. The concept of 'Anthropocene' is a burning invitation to rethink education by putting the human to its place. We therefore argue for a spatial-embodied conceptualization of learning, which involves the more-than-human and nonrepresentational. In this effort, we use Latour's concept of 'geostory' to problematize the prevailing anthropocentrism in education. We discuss the power of experimentation by introducing a learning experiment that took place at a pop-up greenhouse in Helsinki. The idea was to encourage upper secondary geography students to playfully discard their human perspective and study the city from the viewpoint of plants: to probe the presumed human/nature divide through brief but moving encounters with 'others'. We argue that through affective encounters with nonhuman others, the Earth speaks: it tells stories with us. If humans let themselves be addressed by these encounters, geostories can temporarily re-place human-centred narrative storytelling practices (histories), voiced by the modernist 'I', and generate alternative forms of knowledge that emerge from our belonging together. These stories emerging from geographical experimentation entail potential to cultivate both knowing and care that exceed the human. [ABSTRACT FROM AUTHOR]

There is little room left for doubt or even debate at the severity of the ecological, indeed planetary crises that we find ourselves in during this period coined the Anthropocene. As educators working in the face of these crises, we have asked ourselves the question 'how do we carry on?' We reflect on a set of sensory, multimodal, meditative and arts-based pedagogical activities that bridge the geographical, biological, sociological and environmental dimensions of learning using the concepts from Hannah Arendt and John Dewey, in a higher-education context in Sweden. The first-cycle (undergraduate level) course in which these activities are conducted—Teaching sustainability from a global perspective - engages students in a range of pedagogical activities designed to encourage greater awareness of sustainability issues in diverse educational settings. In this paper we reflect on pedagogical practices as praxis in a sustainability focused course, and use the theory of practice architectures to question what people do in a particular time and place. We explore how educating for the future using multimodal and arts-based pedagogies could be a strategy to support new ways for reconfiguring environmental sustainability education in the Anthropocene. [ABSTRACT FROM AUTHOR]

In this paper, we offer a childist reading of school strikes for climate in an overheated world. We argue that school strikes can be understood as offering a dynamic counterweight to formal education, by providing opportunities for children to self-educate, and for others, especially adults, to learn from them. We suggest that taking school strikes seriously as sites of political appearance—which highlight interdependencies and vulnerabilities in the face of crises in Anthropocene neoliberalism requires rethinking the boundaries of democratic participation and education. In particular, we highlight that school strikes for climate serve as an invitation for adults to let children contribute to their own ongoing formation. A childist philosophical attitude that emphasises mutual teaching—i.e. the adult capacity to see and hear what children show and say—can expand through an engagement with, rather than against school strikes. Children's political appearance on streets to influence political priorities from an intergenerational global justice point of view is a gift for adults and adultist structures. It is a passage to grasp deep interdependence and to assume appropriate responsibility. If 'education' is a beacon of hope in times of overheated despair, then the hope is in educational philosophies that have room for mutual teaching. The philosophical assumption that it is adults who must always, and necessarily, teach children to prepare them for a better future would have to be discarded. [ABSTRACT FROM AUTHOR]

Critical pedagogy is in crisis. To address this crisis, this paper reinvents Paulo Freire's concept of utopia in and for our age of the Anthropocene. Understood as a system, postdigital critical utopia provides us with normative foundations and returns agency from invisible data and algorithms to human beings. Understood as a process, postdigital critical utopia unmasks the myth of neutrality and adds an important element of myth, religion, ritual, and faith. Understood as an orientation, postdigital critical utopia needs to be balanced by dystopia, integrate environmental considerations, and act with a combination of epistemical curiosity and hope. Theoretical and practical attempts at introducing advanced technology to reimagine new utopias now take place in media theory, hacking, activism, and small pockets of the academia. To transcend its own crisis and remain relevant, contemporary critical pedagogy movement must urgently join these attempts. However, catching up with technological development is only the tip of a much larger iceberg. In order to take the lead in processes of modernization, critical pedagogy movement needs to actively develop utopian visions and techno-administrative systems which may support these visions. [ABSTRACT FROM AUTHOR]

Exosomatic memory is a crucial phase in the evolution of humanity because it enables learning to take place across groups and generations rather than exclusively through lived experience or one on one transmission. Exosomatic memory is the attribution of knowledge to objects, such as art or writing, which allows epistemology to be transmitted beyond the individual to subsequent generations of people. Exosomatic memory is the key to the transmission of culture and knowledge, beyond the individual who learns exclusively from personal experience. This places technologies such as writing and art in a key position for the education of culture and knowledge. Stiegler develops these ideas, following Martin Heidegger, Leroi-Gourhan and Derrida from the Palaeolithic to the contemporary. Maori use of natural objects as exosomatic transmission of intergenerational learning exceeds the technological enframing of modernity outlined by Heidegger. For indigenous peoples, exosomatic memory is cultural, technological and ecological. Stiegler argues that the impact of cybernetics on knowledge production is accelerating the technological enframing of knowledge (2018). Consequently, information technologies are leaving the human mind behind, in passive receptivity rather than dynamic creativity. The prefrontal cortex is slower than the internet, exacerbating a widening lag in active understanding, in favour of passive absorption. Alienation and epistemological entropy are trapping us in climate change and the anthropocentric Capitalocene. Maori insight may cut the Gordian knot and sidestep the alienation and determinism of technological modernity. [ABSTRACT FROM AUTHOR]

This article considers a series of ideas disturbing the conventional wisdom that decrees education an essential force in saving the world. Taking Morton's descriptions of hyperobjects seriously, we consider his radical idea that the world has ended amidst the eco-political depredations of the Anthropocene. Accordingly, we claim that education in modernity most properly belongs - materially and ideologically - with technological enframing and the rise of biopower. In other words, what is taken almost universally as the sacred realm of education is, in fact, a contributory factor in the global eco-ontological crisis. Morton describes global warming, plastics and nuclear arsenals as hyperobjects: viscous, nonlocal entities that exist in temporal and spatial planes vastly different from our own immediate worlds. They are the threatening, difficult to access entities that express the Anthropocene. While most will propose that education will be vital in combating looming ecological apocalypse, we consider that education is a hyperobject itself. Education, we opine, is aligned with the forces and conditions that have generated the present crisis. This is because education embodies the same qualities as the hyperobjects of modernity; according to any rigorous historical ontology, education as we know it must be seen as the most extensive expression of a dangerous biopower that is beyond control. If this position is to be taken seriously, education is not merely impotent in combatting ecological catastrophe, but is a key apparatus supporting the Anthropocene. Education is thus another element of the end of the world. [ABSTRACT FROM AUTHOR]

We are living in and beyond two massive changes in the world, both of which must be addressed by education, the caretaker of memory. First is the geological era of the Anthropocene—a crisis of nature and mankind, a fundamental geo-trauma. While climate change is a reality which we are belatedly just beginning to understand as we increasingly experience its changing weather patterns, the Anthropocene remains unknown or invisible for many. As a concrete case in point, the 2011 nuclear accident at the Fukushima Daiichi nuclear plant in the Tōhoku region of Japan remains an ongoing but largely invisible crisis. Indeed, there is a sense of collective disavowal regarding what we must do in its wake, for it is a crisis which effects not only the contemporary but future generations. The second is equally momentous. The advent of mass access to the Internet in the 1990s and its effects on learning, knowledge, societal relations and psychical life are also just beginning to be understood. For Bernard Stiegler the ecological crisis and the technological question go hand in hand. To explain this position we are naming Stiegler not only a utopian thinker in the classical sense but also a utopian thinker who offers practical 'negentropic' weapons to contest entropic becoming in the digital world. We are arguing Stiegler's oeuvre and pharmacological method has much to give to the philosophy of education as it seeks to account for the crisis in education. [ABSTRACT FROM AUTHOR]

The author comments on the response by Blenkinsop and Humphreys on his editorial critique of their research paper on educational philosophy. Topics discussed include the Anthropocene epoch and its role in the educational philosophy; the issue of ontology, described by Blenkinsop and Humphreys; and the need for scholarly community to reflect on how they think. Also mentioned are the interconnections between intellectual, social and political ecology.

The always vexed relationships between philosophy, theory, methodology, empirical work and their representations and legitimations have been thrown into chaos with the belated acknowledgement of the Anthropocene. Unsurprisingly, traditional Western thought may have been complicit, given its underlying anthropocentric assumptions and humanist commitments in education philosophy, theory and practice. The postcritical knowledge ecology developed here is applied to both a modest and responsible form of methodological inquiry in an ethnographic study of nature experience. Our contextualised experiment adds to the nascent literature of an environmentally oriented education now demanded in the Anthropocene. [ABSTRACT FROM AUTHOR]

The significance of educational research is today predicated on its ability to engage with the ecological, economic, and political challenges of the anthropocene, for where we might take seriously education’s commitment to the future necessitates a sustained encounter with the implications and questions raised in the wake of ‘our’ mutated planetary ecology. To repeat in the image of those educational practices, models and patterns of thinking that have contributed to the contemporary ecological crisis of the planet falls gravely short of apprehending what it might entail to live (and die) in the contemporary moment. Yet further, where education is intimate to teleology, it is today clear that the image of the future posited educationally has fallen out of synch with the ‘outside thought’ of ecocatastrophe, or rather, our being ‘thought’ from the inhuman perspective of a planet destined to go on without us. Educationally, this threat poses a quite remarkable opportunity, for where human thought might be doomed to extinction, the question of how and where we might think assumes urgency. In this vein, this essay explores the wisdom that ‘we’ are and will be thought from perspectives alien to human desire becomes a catalyst for how educational research might be rethought otherwise in a more-than-human world. [ABSTRACT FROM PUBLISHER]