Kai Horsthemke – författare

This book tackles questions about the metaphysical and ethical foundations of our concern for our planet, and about educational and pedagogical implications. It pursues answers to urgent questions such as: should educational policy and practice be informed by a concern for nature and the environment for our (human) purposes? Or should we teach and learn for the natural environment in and for itself? Chapters in this volume contribute towards the unmasking and undoing of the various kinds of denialism and pernicious relativism (cultural, moral and epistemological) that have held us in their grip and that continue to thwart attempts to establish a sane and morally sustainable set of relationships between us, human beings, and other animals and the animate and inanimate environment.Education, the Environment and Sustainability provides educators and interested laypersons with tools for critical reflection and interrogation of their own and others’ assumptions, preconceptions, and practices affecting nature and the environment. This volume was originally published as a special issue of Ethics and Education.

This book tackles questions about the metaphysical and ethical foundations of our concern for our planet, and about educational and pedagogical implications. It pursues answers to urgent questions such as: should educational policy and practice be informed by a concern for nature and the environment for our (human) purposes? Or should we teach and learn for the natural environment in and for itself? Chapters in this volume contribute towards the unmasking and undoing of the various kinds of denialism and pernicious relativism (cultural, moral and epistemological) that have held us in their grip and that continue to thwart attempts to establish a sane and morally sustainable set of relationships between us, human beings, and other animals and the animate and inanimate environment.Education, the Environment and Sustainability provides educators and interested laypersons with tools for critical reflection and interrogation of their own and others’ assumptions, preconceptions, and practices affecting nature and the environment. This volume was originally published as a special issue of Ethics and Education.

The claim is frequently made on behalf of African moral beliefs and practices that they do not objectify and exploit nature and natural existents like Western ethics does. This book investigates whether this is correct and what kind of status is reserved for other-than-human animals in African ethics.

The claim is frequently made on behalf of African moral beliefs and practices that they do not objectify and exploit nature and natural existents like Western ethics does. This book investigates whether this is correct and what kind of status is reserved for other-than-human animals in African ethics.

If death is the cessation of life, then, as a concept, it draws its meaning from the preceding life. While death and dying are inextricably connected, dying is still a part of life—unlike death. The Meaning of Death: A Philosophical Investigation analyzes death and dying, the biotechnical quest for immortality, the afterlife, and the rationality of self-chosen death. Assuming eternal life will one day become possible, Kai Horsthemke argues that immortality is not obviously desirable, and that. even if the right to life in principle includes the right to eternal life, it must also include the right to self-determined dying and death. Although there is no creationist basis for existence and the finality of death remains a universal, inevitable prospect, this need not undermine confidence in the personal and transpersonal value of human activities. Life is valuable not only because of its uniqueness and unrepeatability, but also because it is finite. The meaning of death is essentially that it gives meaning to life.

Although the manifestation of what is taken to be indigenous knowledge could presumably be traced back roughly to the origins of humankind, the idea of indigenous knowledge is a fairly recent phenomenon. It has arguably gained conceptual and discursive currency only over the past half century, with a veritable slew of conferences, workshops, special journal editions, and anthologies devoted to the topic. Yet, there has been no treatise that offers a comprehensive, critical examination of this notion. Accounts of indigenous knowledge usually focus on explanations of “indigenous,” “local,” “traditional,” “African” and the like – but to date not a single defense of indigenous knowledge has bothered to explain the particular understanding of “knowledge” the authors are working with. Indigenous Knowledge: Philosophical and Educational Considerations’s critique of the idea of indigenous knowledge should in no way be understood as an endorsement of the evils of colonial conquest and (ongoing) exploitation, oppression, and subjugation. Nor should it be taken as an indication of a failure on the part of the Kai Horsthemke to sympathize with the struggle of indigenous peoples the world over for a dignified and sustainable way of life, for personal and communal space, and for self-determination. The aim of the book is to provide especially “indigenous” educators with theoretical tools for critical reflection and interrogation of their own and others’ preconceptions, assumptions, and epistemic practices and customs.

Although the manifestation of what is taken to be indigenous knowledge could presumably be traced back roughly to the origins of humankind, the idea of indigenous knowledge is a fairly recent phenomenon. It has arguably gained conceptual and discursive currency only over the past half century, with a veritable slew of conferences, workshops, special journal editions, and anthologies devoted to the topic. Yet, there has been no treatise that offers a comprehensive, critical examination of this notion. Accounts of indigenous knowledge usually focus on explanations of “indigenous,” “local,” “traditional,” “African” and the like – but to date not a single defense of indigenous knowledge has bothered to explain the particular understanding of “knowledge” the authors are working with. Indigenous Knowledge: Philosophical and Educational Considerations’s critique of the idea of indigenous knowledge should in no way be understood as an endorsement of the evils of colonial conquest and (ongoing) exploitation, oppression, and subjugation. Nor should it be taken as an indication of a failure on the part of the Kai Horsthemke to sympathize with the struggle of indigenous peoples the world over for a dignified and sustainable way of life, for personal and communal space, and for self-determination. The aim of the book is to provide especially “indigenous” educators with theoretical tools for critical reflection and interrogation of their own and others’ preconceptions, assumptions, and epistemic practices and customs.

This book explores how the ethical treatment and status of other-than-human animals influence pedagogy, teaching, and learning in general, aiming to fill what has been a gap in the philosophy of education. It examines key trends in this regard, including environmental education, humane education, posthumanist education, ecopedagogy, critical animal pedagogy, critical animal studies, animal standpoint theory, and vegan education. The book discusses animal minds and interests, and how animals have been accommodated in moral theory. Further, it investigates whether anti-racist and anti-sexist education logically entail anti-speciesist education and closes by proposing animal rights education as a viable and sound alternative, a pedagogy that does justice not only to animals in general and as species, but also to individual animals. If animal rights education is philosophically and educationally meaningful, then it can arguably offer a powerful pedagogical tool, and facilitate lasting pro-animal changes.

This book explores how the ethical treatment and status of other-than-human animals influence pedagogy, teaching, and learning in general, aiming to fill what has been a gap in the philosophy of education. It examines key trends in this regard, including environmental education, humane education, posthumanist education, ecopedagogy, critical animal pedagogy, critical animal studies, animal standpoint theory, and vegan education. The book discusses animal minds and interests, and how animals have been accommodated in moral theory. Further, it investigates whether anti-racist and anti-sexist education logically entail anti-speciesist education and closes by proposing animal rights education as a viable and sound alternative, a pedagogy that does justice not only to animals in general and as species, but also to individual animals. If animal rights education is philosophically and educationally meaningful, then it can arguably offer a powerful pedagogical tool, and facilitate lasting pro-animal changes.

Die Jagd ist eine stark ritualisierte und traditionsreiche Kulturtechnik, wenn auch eine besonders blutige. Dabei können auch Tiere nicht nur Gejagte, sondern auch Jäger:innen sein. Die Tierethik und Tierphilosophie setzen sich jedoch meist mit menschlichen Jagdpraktiken auseinander. Das gewaltsame Töten von freilebenden Tieren gründet auf einem hierarchischen Mensch-Tier-Verhältnis, das heute nicht mehr unhinterfragt akzeptiert und immer häufiger als moralisch höchst fragwürdig charakterisiert wird.Viele Jagdformen fußen aber nicht nur auf hierarchischen Mensch-Tier-Beziehungen, sondern auch auf hierarchischen Mensch-Mensch-Verhältnissen. So wurden beispielsweise Geschlechterdichotomien mit der stereotypen Aufteilung der Menschen in Jäger und Sammlerinnen festgeschrieben und Unterschiede bezüglich Klasse und race durch Jagdgesetze zementiert. Die Geschichte der Jagd kann somit auch als Herrschaftsakt und als eine Geschichte der Inklusion und Exklusion gelesen werden.In diesem Tierstudien -Band steht die Jagd in all ihren Facetten im Mittelpunkt, immer aber mit einer tiersensiblen Haltung. Die zumeist jagdkritischen Beiträge beschäftigen sich mit Souveränität und Macht, mit kolonialer Jagd, toxischer Männlichkeit und Jägerlatein, aber auch mit der Figur der weiblichen Jägerin. Tiere – darunter u.a. Wölfe, Wildschweine, Rehe und Vögel – tauchen als Jäger:innen, Gejagte und Trophäen auf. Auch der Hochsitz und das Jagdzimmer werden als materielle Bestandteile des Jagdkomplexes analysiert. Weitere Themen in diesem Band sind die Repräsentation und Reflexion der Jagd in Kunst und Literatur, in Unterrichtsmaterial für Kinder, in der Mode, im Tierhorrorfilm und in naturkundlichen Museen.Mit Beiträgen von Laura Beck / Maurice Saß, Mara-Daria Cojocaru, Vinzenz Damm, Kai Horsthemke, Verena Kuni, Jordan Oelke / Friederike Voskamp / Eric Kamper / Ralph Scheel, Maximilian Preuss / Linda-Josephine Knop, Jan-René Schluchter, Ulrike Schmid, Astrid Silvia Schönhagen, Maria Schulze und Pamela Steen.Mit künstlerischen Positionen von Julia Schmid, Angela Singer und Kathryn Eddy / Mandy-Suzanne Wong.

Tiere spielen eine zentrale Rolle in der Geschichte des Kolonialismus, sowohl in der historischen Aneignung fremder Gebiete, in Methoden kolonialer Erschließung und Ausbeutung als auch im Export kolonialer ''Güter'' in die europäischen Staaten und in der dortigen Darstellung der Kolonialgebiete. Sie tauchen in Reise- und Jagdberichten, Fotografien, Spielfilmen und nicht zuletzt in Zoos auf. Zugleich sind im Zuge des Kolonialismus auch Tiere auf eine vorher nicht gekannte Weise global mobil geworden und in Gegenden gebracht worden oder selbst eingewandert, die ihren ursprünglichen Verbreitungsgebieten fern lagen. Das hat nicht nur zu einer Veränderung der lokalen Fauna geführt, sondern auch zu veränderten sozialen und kulturellen Strukturen in Kolonialgebieten, zu veränderten Mensch-Tier-Verhältnissen.Dieser Tierstudien -Band versammelt mit Kaninchen, Giraffen, Straßenhunden, Papageien, Walen, Jaguaren, Bisons, Schlangen, Pferden, Tigern und fantastischen Mischwesen eine vielgestaltige Kartografie tierlicher Präsenz im Kontext kolonialer, neokolonialer und dekolonialer Machtverhältnisse. Die Beiträge zeigen Tiere als Jagdtrophäen, modische Luxusartikel, Rohstoffe, Archiv- und Wissensobjekte sowie Projektionsflächen, aber auch als widerständige Akteur*innen, die koloniale Ordnungen irritieren und durchkreuzen. Die Texte fragen, wie Tiere in kolonialen Kontexten genutzt, verschleppt, klassifiziert und ausgebeutet wurden – und wie diese Logiken bis heute fortwirken. Zugleich untersuchen sie Spannungen dekolonialer Praxis: zwischen Fürsorge und Gewalt, zwischen indigenem Wissen und seiner Aneignung. So entsteht ein facettenreiches Panorama, das Tiere nicht nur als Opfer, sondern als zentrale Figuren (de-)kolonialer Geschichte sichtbar macht, und es werden – insbesondere durch die künstlerischen Positionen – neue Perspektiven auf ein mehr-als-menschliches Zusammenleben eröffnet.Mit Beiträgen von Nils Berliner / Sophie-Madlin Langner, Mona Marie Eilers, Kai Horsthemke, Helene Hundt, Dina Kagan, Susanne Karr, Anu Pande, Martin Pesch und Dafni Tokas.Mit künstlerischen Positionen von Denilson Baniwa, Juliana Huxtable und Adrian Stimson.