Brock Bahler – författare

By examining the parent-child relationship, Childlike Peace in Merleau-Ponty and Levinas argues that the primordial structure of our personal encounters with others should be understood as a dialectical spiral. Drawing on the work of twentieth-century philosophers Maurice Merleau-Ponty and Emmanuel Levinas, and informed by recent advances in cognitive neuroscience and child development, Brock Bahler develops a phenomenological description of the parent-child relationship in order to articulate an account of intersubjectivity that is fundamentally ethically oriented, dialogical, and mutually dynamic. This dialectical spiral—in contrast to Cartesian tradition of the subject and the Hegelian master-slave dialectic—suggests that our lives are equiprimordially interwoven with both the richness of mutual engagement and the responsibility to be for-the-other. The parent-child relationship provides the basis for a theoretical account of intersubjectivity that is marked by a creative interaction between self and other that cannot be reduced to an economic exchange, a totalizing structure, or a unilateral asymmetrical responsibility. In conversation with the philosophical thought of Merleau-Ponty, Levinas, Hegel, Sartre, and Freud, as well as recent research in cognitive neuroscience and child development, this work will be of interest for those working in the fields of continental philosophy, embodied cognition, philosophy of childhood, psychoanalysis, psychology, philosophy for children (P4C), and education.

Although philosophy of childhood has always played some part in philosophical discourse, its emergence as a field of postmodern theory follows the rise, in the late nineteenth century, of psychoanalysis, for which childhood is a key signifier. Then in the mid-twentiethcentury Philipe Aries’s seminal Centuries of Childhood introduced the master-concept of childhood as a social and cultural invention, thereby weakening the strong grip of biological metaphors on imagining childhood. Today, while philosophy of childhood per se is a relatively boundaryless field of inquiry, it is one that has clear distinctions from history, anthropology, sociology, and even psychology of childhood. This volume of essays, which represents the work of a diverse, international set of scholars, explores the shapes and boundaries of the emergent field, and the possibilities for mediating encounters between its multiple sectors, including history of philosophy, philosophy of education, pedagogy, literature and film, psychoanalysis, family studies, developmental theory, ethics, history of subjectivity, history of culture, and evolutionary theory. The resultis an engaging introduction to philosophy of childhood for those unfamiliar with this area of scholarship, and a timely compendium and resource for those for whom it is a new disciplinary articulation.

Although philosophy of childhood has always played some part in philosophical discourse, its emergence as a field of postmodern theory follows the rise, in the late nineteenth century, of psychoanalysis, for which childhood is a key signifier. Then in the mid-twentiethcentury Philipe Aries’s seminal Centuries of Childhood introduced the master-concept of childhood as a social and cultural invention, thereby weakening the strong grip of biological metaphors on imagining childhood. Today, while philosophy of childhood per se is a relatively boundaryless field of inquiry, it is one that has clear distinctions from history, anthropology, sociology, and even psychology of childhood. This volume of essays, which represents the work of a diverse, international set of scholars, explores the shapes and boundaries of the emergent field, and the possibilities for mediating encounters between its multiple sectors, including history of philosophy, philosophy of education, pedagogy, literature and film, psychoanalysis, family studies, developmental theory, ethics, history of subjectivity, history of culture, and evolutionary theory. The resultis an engaging introduction to philosophy of childhood for those unfamiliar with this area of scholarship, and a timely compendium and resource for those for whom it is a new disciplinary articulation.

The title of this collection, The Logic of Racial Practice, pays homage to the work of Pierre Bourdieu, who coined the term habitus to name the pretheoretical, embodied dispositions that orient our social interactions and meaningfully frame our lived experience. The language of habit uniquely accounts for not only how we are unreflectively conditioned by our social environments but also how we responsibly choose to enact our habits and can change them. Hence, this collection of essays edited by Brock Bahler explores how white supremacy produces a racialized modality by which we live as embodied beings, arguing that race—and racism—is performative, habituated, and enacted. We do not regularly have to “think” about race, since race is a praxis, producing embodied habits that have become sedimented into our ways of being-in-the-world, and that instill within us racialized (and racist) dispositions, postures, and bodily comportments that inform how we interact with others. The construction of race produces a particular bodily formation in which we are shaped to viscerally perceive through a racialized lens images, words, activities, and events without any self-reflective conceptualization, and which we perpetuate throughout our day-to-day choices. The contributors argue that eradicating racism in our society requires unlearning these racialized habitus and cultivating new anti-racist habits.