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How can we build a path from the binary of gender to the unity of common humanity? What kind of difference can the "different voice" of feminism make as a "human voice?" In this article, Naoko Saito argues that the way we talk about the "difference" of a "different voice" needs to be radically transformed. To envision a route to such a transformation, she explores an alternative possibility of feminism in the American transcendentalism of Margaret Fuller and Ralph Waldo Emerson. First, Saito critically examines the politics of recognition and suggests a susceptibility to binary thinking in its approach. Second, as a way of transcending the binary mode of thinking, Saito introduces the humanist feminism of the nineteenth-century American transcendentalist Margaret Fuller. Third, as a way of elucidating the radicality of Fuller's transcendentalist feminism, Saito introduces the feminine voice of two male philosophers -- Ralph Waldo Emerson and Stanley Cavell -- as her conversational partners. By radically converting the way we talk about difference of voice, the transcendentalist feminism of Fuller, Emerson, and Cavell provides a third way that lies beyond the politics of recognition and care ethics. In conclusion, Saito proposes that the cultivation of the feminine subject requires an alternative political education that resists assimilation into political realism. This would realize our common humanity and, in its crossing of divides between men and women, would create democracy from within.

In this short article, in response to the urgent invitation of Arcilla's book, I would like to address the question of how to resuscitate liberal education today and how this might be possible with education through film. First, I shall highlight the perfectionist dimension of Arcilla's idea of liberal education from the perspective of Emersonian moral perfectionism--especially in relation to his thematisation of education as a journey, as being on the way. Second, and questioning anew what it means to gather knowledge throughout one's life, I shall offer some critical remarks regarding Arcilla's characterisation of knowledge as associated with know-how--in his dichotomisation of useful and useless knowledge. To go beyond such a dichotomy, I shall advert to the concept of beautiful knowledge--an idea originally expressed by Henry David Thoreau that does not divide the functional and the aesthetic. Finally, as a concrete way of resuscitating liberal education in higher education, I shall recommend a way of using film in the classroom.

In response to Ruth Heilbronn and Adrian Skilbeck's thoughtful review of my "American Philosophy in Translation," I take up three aspects of the argument about which I want both to defend my position and to clarify it further. The first is the use of examples in philosophy and philosophy of education. The second raises the question of how far American philosophy, as a philosophy in response to crisis, can answer to the contemporary crisis of the pandemic. The third addresses some educational implications of American philosophy in translation by paying attention to the particularities of its language--especially in respect of such considerations as distance education, international exchange without travel and alternative routes of political education through withdrawal and through the creation in digital space of what Thoreau called 'beautiful knowledge'.

This paper will explore an alternative mode of thinking and language for higher education, centering on the idea of "philosophy as translation"--an idea drawn from the American philosopher, Stanley Cavell. This broader sense of translation is inseparable from our reengagement with cultures, language, self and others. From this philosophical perspective, the paper proposes to convert our ways of thinking so that we can re-encounter different cultures as other through a process of border-crossing. It has educational implications in terms of an art of dialogue through which one exposes oneself to the other by releasing oneself and one's own culture towards the possibility of further growth. This, I shall argue, necessitates us the conversion of the discourse and mode of thinking that pervades the current education for global citizenship, political education and critical thinking in higher education. In conclusion, I shall present the possibilities of a perfectionist education--an idea drawn from Cavell's Emersonian perfectionism. This is in service of the enhancement of an alternative mode of global and cross-cultural dialogue. We need to tap new human resources for the global citizen--for the individual who will live by taking a chance in uncertainty and who can speak "without bounds." This I shall conclude to be the fundamental sense of liberal education.

This article will highlight the distinctive role of Cavell in renewing a dawn of American philosophy. Following Emerson's remark, 'the inmost in due time becomes the outmost', Cavell develops his distinctive line of antifoundationalist thought. To show how unique and valuable Cavell's endeavor to resuscitate Emerson's and Thoreau's voice in American philosophy is, this paper discusses the political implications of Cavell's Emersonian moral perfectionism. This involves a reconsideration of what measures justice and what justifies happiness. While Cavell is sometimes said to be too personal and too subjective to be political, I shall argue that his Emersonian perfectionism, with its concomitant idea of the conversation of justice, is in fact thoroughly political and democratic. I shall illustrate this by examining his writing on a Hollywood film, "Mr. Deeds Goes to Town" (1936). The film shows vividly that happiness is a condition for achieving democracy from within. In conclusion, I shall propose that a readiness for the risk inherent in speech, rather than, say, acquiescing in received ideas or hiding behind the words of others, is at the heart of perfectionist education for globally minded citizens.

Our age is characterized by diverse political emotions, sometimes overt and sometimes hidden. They involve such diverse aspects of human life as religious and ethnic tensions, homelessness and immigrancy, and divisions of identity. Anxieties of inclusion can be felt by those seeking to enter a society, by those inside concerned, say, about immigration, and by those inside but at the margins and perhaps resistant to the pressures of normalisation. As prominent traits of contemporary societies, such anxieties do not necessarily manifest or express themselves straightforwardly: they are suppressed or covered over or simply left unvoiced. The political questions that are raised are inseparable from existential and psychological ones. Faced with the 'quiet desperation' of the mass of people, and with the need for the acknowledgement of such negative emotions as fear, doubt and anger, our political life calls for the cultivation of a new political sensibility. In response to this task, this paper will explore new ways of cultivating political emotions and political citizens--in such a manner as to question the idea of inclusion. Both those who include and those who would be included must learn from and be affected by what is strange and unknown. To take up this educational task, this paper will introduce Stanley Cavell's idea of philosophy as translation. In its endeavour to re-place philosophy, this provides a lens through which to re-think political education. Political education then becomes, as I shall try to show, a kind of linguistic education for human transformation.

Against the prevailing outcomes-based education and the instrumentalization of education, a movement has arisen towards holistic education. This aims to go beyond objective measurement of the outcomes of education in order to treat the student as a whole person. In this paper, we shall examine some strands of education in Japan which in some way or another feature the idea of the whole person. This includes the tradition of clinical pedagogy, which originated in Kyoto University, Yukichi Shitahodo's educational anthropology (Kyoiku-Ningengaku), Kuniyoshi Obara's Zenjin Education (the education of the whole person) and holistic education. Notwithstanding the fact that such education is benevolent in intention, it can be miseducative in some respects. In the light of this, and with some reference to criticism of the idea of the whole person, we shall point to an alternative vision of education of the whole person following Cavell's Emersonian moral perfectionism – a perfectionism that is thoroughly anti-foundationalist and that transcends self-entrapment in circulatory discourse on the whole. In critical dialogue between the rich traditions of Japanese thought and the critical voice of liberalism raised from within the West, we hope to find a more nuanced answer to the question of how being a whole might make sense. [ABSTRACT FROM AUTHOR]

Roger Ames' keynote provides a powerful orientation for thinking about translation. Against the background of his outstanding research career as a mediator between East and West, he offers a clear vision of global cultivation through what he calls "cultural translation." Encouraging and insightful as Ames' account of translation is, and although I am sympathetic to his attempt to do justice to the excluded, peripheral voice of philosophy in the canon of global culture, I would like to address some further philosophical questions that such an approach might raise. In view of deep tensions between different cultures, we may perhaps encounter real occasions where the very viability of a culture "on its own terms" is in question. I shall conclude that for the sake of realizing a better global culture, the aim that Ames encourages us to pursue, and his approach of justice to minority and to peripheral cultures, may require a dimension of thinking that goes beyond justice as conventionally understood.

This paper will critically reconsider the potential of Dewey's pragmatist idea of security without foundation. There is some potential in his anti-foundationalism as a form of wisdom for living beyond the risk society. I shall argue that Deweyan critical thinking needs to be further reconstructed, and even to be destabilized, if it is to exercise its best possible power of transcendence. One way to do this is to open its boundaries towards the "East", towards European poststructuralism as well as towards East Asia, thereby destabilizing and transcending the limit of pragmatism. And I propose to do this through the mediation of Stanley Cavell's rereading of Emerson's and Thoreau's American transcendentalism.