SC 5 & 8:

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Heidi’s presentation :

Parallel and/or Divided? The Information Spaces of Russian Speaking Minorities in the EU

Presentation by Heidi Erbsen

International relations between Russia and ‘the West’ have historically had, and continue to have, a significant impact on Russian speaking minority populations in terms of social inclusion. In the case of Estonia, where Russian speakers make up 33% of the population, different interpretations of history and security threats have perpetuated parallel information and cultural spaces. This presentation considers how these information spaces interact in Estonia by  looking at 1) how international media (in English and Russian) frames the minority population 2) how international institutions (such as the EU and American Councils) shift but do not change the social paradigms of inclusion, and 3) how local Russian speakers interact with national and international frames.  

C5 & C8 Thompson: Author, Actor, Audience…

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Text for this session:

Presentation by Bill Thompson

In the Friedrichstadt – Palast1 in Berlin, the green room is a café. Those familiar with “theatre” may know of the green room in which actors prepare. I want to take you from this, traditionally, historically, room painted green, to the green room of contemporary post production cinema. A technical requirement so that any phenomenon in that room is related to what is effectively a blank slate insofar as the “memory” of the maker of memories. And then I want to take you from this blank slate, a la Locke, which remember is not in fact devoid of artefacts, [there is the green room itself, the phenomenon in the room, and the “memory maker” making an historic record of events] to the record of events itself as capable of insertion into anything that the green room becomes qua mise en scene post hoc.

Then I want to take you to Heidegger’s fourfold of sky, earth, gods, and men, and turn this into a proscenium arch, a fourth wall, as if through which you view the phenomena in the green room. So this time the mise en scene has been inserted into the green room, and other actors, and you are looking through this proscenium arch into it with all its characters and settings. And you can see yourself, perhaps as one of the characters, and recognise bits of scenery, and others in what has become this play. And then you realise that this event is not to your liking, because this is your culture, being that person at the time of the event, and it should not look like this. And so you seek an author, someone to write a script to orchestrate this event more

Submitted to coordinators of study circles 5 & 8, as paper relating to Theme B: The Elite

People Gap as a response to the revised call for papers for summer session 2020 of the

Nordic Summer University with European Humanities University – by dr. bill thompson

in the way you remember it, so that other audiences might understand your concerns. And then I will introduce you to Pirandello. And he, author of “six characters in search of an author” will tell you that he gave his characters a similar problem. And it is only by being those characters in that event at that time, that the actual experiences are felt rather than simply understood by looking as audience, or acting as actor, or even writing as author. And Stanislavski, having been introduced, will tell you that acting is not being, but acting being. And then I will tell you that as speaking mammals, we have this opportunity to speak of events before and after they happen, and even whilst they happen, as in Pirandello’s play, and yet the actual experience of the phenomenal milieu that appears to us is indeed unique to each one of us and subject to this inferential machine we have such that we are synchronous to the stark physicalities of being, but speaking is not being except as some geist wish perhaps. And, also, that because we can speak, we can historicise and futurise these experiences and orchestrate ourselves to be members of an audience, actors, and authors, and all the other parts of the necessary orchestrations if we have the knowledge and the skills. And what we can thus create is a play but not being. Because as Adorno said, being has its very own history and future, this is the humanist [enlightenment] dilemma. How to interpret, and be instrumental in, the right geist [not Arnold’s zeitgeist nor Maslow’s seingeist] on the workshop floor.

And so the synchronicity in which we simply are cannot be known to us other than as a play, and only known by our memories aided by the products of speaking and writing and printing and so forth, such that we can peddle our orchestrations, and use them to orchestrate others, and they us. And we can find ourselves playing different parts in this orchestrating but with different roles to play if we play our parts correctly. And then we may insist on street plays, and theatre plays, and social games, and the games of empires, all with authors, actors, audiences, where the characters are spent, or yet to be spent, energies manifesting themselves as characters expressing geist wishes when they are, in fact, synchronically epicentric to their own speaking mammal being, that if truly in being as being, the event would be as yet unknown as an event, unhistoricised, unfuturised, an empty green room in which the characters synchronic to their own mammalian selves act with the phenomena they can manage to orchestrate on their own, and with others as Nature provides what we take to be the necessary orchestration.

This begs the question then. Is it not then the most anarchic, the least superstitious, the least abrahamic, and the least humanistic, the least responsible to others for the consequences of their orchestrations, an Ayn Rand2 perhaps, who will act entirely as they can and must in order to orchestrate all others to perform the event that appears to them in their very own green room as most desirable. And is this not, in fact, where the shamanisms, the abrahamics and the humanisms, and five thousand cultures come from ? And what we share are the opportunities for our instrumental involvements in orchestrations of both tradition and experimention, a la Dewey3, from the bottom up. As Mannheim put it, rebuilding the train whilst it is running.                                                 accessed June 2020

  • See; Duggan L, Mean Girl, University of California Press, 2019
  • See; Rorty R, Consequences of Pragmatism, University of Minnesota Press, 1989, and Gellner E, Ligitimation of Belief, Cambridge Uni Press, 1974, for developmental knowledge.

C5 & C8 Szygenda: Could Student Mobility Favor Democratic Growth?

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Could Student Mobility Favor Democratic Growth? An analysis of Rancière’s conception of democracy

Presentation by Elodie Szygenda

In this paper, I examine the relationships between student mobility and democratic growth. More precisely, I take a look at the Erasmus experience while moving aside from traditional conceptions of democracy. It is from the work of the philosopher Jacques Rancière that a more substantial and dynamic conception of democracy is found. Indeed, for the philosopher, democracy is not a state of thing but rather a sporadic event, a never ending activity moving society from a hierarchical order to an equal order. An order where invisible conflicts become visible, where illegitimate subjects enter the scene of politics. With this idea in mind, I argue on the one hand, that the experience of student mobility engenders more democracy through emancipation via displacement. Mobile students disturb the preestablished hierarchical order by disidentifying themselves from assigned roles and places. On the other hand, in order to explore the anti-democratic forces that could apply on student travellers, I analyse the impact of transnational institutions in shaping the student’s experience. Empirical studies show that very little evidence is found concerning the factual impact of those institutions despite their will to, for instance, create a European identity and legitimate governance at the European level.

However, a very factual hindrance to democratization through student mobility is investigated by looking at who participate in those mobility programmes. Therefore, I conclude that despite being on the path of engendering emancipated citizens, the Erasmus programme would gain being more inclusive in order to favor democratic growth.

Perhaps you also need(?) a few words on my background, so here it is: I am a student at the University of Oslo. I finished my BA in Pedagogikk this June and applied for the masters “Utdanning, Danning og Oppvekst” with the Utdanningsvitenskapelig institutt. I also have a BA in French Literature and a one year’s masters in Language Didactics with the University Sorbonne Nouvelle in Paris. My interests lie greatly in philosophy of education a particular appeal for questions related to emancipation on the one side and how we live together (in democracy?) on the other side.

C5 & C8 Rozhkova: Democracy: between equality and inequality

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Presentation by Zinaida Rozhkova

American journalist Irving Kristol has a saying: “Democracy does not guarantee equality of conditions; it only guarantees equality of opportunities.” Irving Kristol believed that in a democracy, people have the same number of rights and freedoms, but they do not have the same conditions for their use. This opinion is particularly relevant in the context of the development of democracy in our time. The conditions under which one has to develop depend on factors such as the political regime, social inequality, and prescribed social status…

The transition to democracy in the twentieth century accelerated the pace of economic development and the processes of social stratification of society. Despite the positive impact of democratic institutions on economic development, democracy cannot solve the problem of social inequality. History shows that democracy reduces the level of social inequality, but only in some cases, and in most cases increases it.

C5 & C8 Albertsen: A Dialogical Metaphysics of problems for encountering pedagogies otherwise

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Presentation by Torben Albertsen

How to enter into a dialogue with Mapuche (or native) pedagogies from an academical context? The question we ask here is what type of theoretical or metaphysical inspiration might be relevant to such a task? We would like to propose an inspiration based on two authors, the philosopher Gilles Deleuze and the anthropologist Viveiros De Castro.


C5 & C8 Koteska: The Technological Visions of the Human

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The Technological Visions of the Human (From the Perspective of the Futures of Education)

Presentation by Jasna Koteska, Skopje


“Of all the prostheses that mark the history of the body, the double is doubtless the oldest.”

Baudrillard, Simulacra and Simulation

The question of the “extended” human has been raised already in the beginning of the last century. The early anticipations of the forthcoming world in the 21 century concentrated on how the technological means might become the only condition for enduring the intensified ecological problems and ideological sadism in the world. The grandiosity of the human will be achieved by bringing the organic closer to the prosthetic. Some of many prognoses were that the environmental and societal degradation will become so impossible, so uncomfortable, that humans could bear to stand them only with technological means. And while the idea of the symbiosis of the human and the technology dates back to Aristotle’s concept of Automaton, the reality is that the mechanical culture of the 20 century that marked the beginnings of the New Deal capitalism, communism, and fascism, has been organized with the help of the prosthesis of aggression: machines, camps, industrialisation… At the same time, curiously enough, the prognosis was that the same aggression could only be tolerated if the technological extensions, prosthetic additions, and implants of various kinds could be implemented. (Note for e.g. the famous quote from the Civilization and Its Discontents: “Human has, as it were, to become a kind of prosthetic God. Only when s/he puts on all his/her auxiliary organs, s/he is truly magnificent”.) The prosthetic additions were seen as a way in which humans ease aggression they themselves produced in nature and in culture, and vice versa are therefore subjected to it, and how could they bear the ecological, social, and political fate less painfully?


The paper will explore how to conceptualize the Technological vision of human at the present time? What it means for the current time of the ongoing pandemic, and the ecological, social, and economic crisis? Furthermore, what form/s will that Technological vision of Human achieve in the present times of uniformity, homogeneity, social media, advertising, consumerism, the instant publicity, the transformation of the public into a “monstrous nonentity”, of endless chattering, and most importantly, in the time of the current pandemic? Also, how to understand the possible merger/s between human and the technological other? And most importantly what implications it has and will have for the futures of education? How to conceptualize the technological vision of humans from the perspective of the education of the futures?


C5 & C8, Monday 27, 09.30-10.30 Welcome Introduction and presentation of participants. Presentation of the two traces arranged by members of C5 and C8

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“Study Circle 5: Patterns of Dysfunction in Contemporary Democracies; Impact on Human Rights and Governance” and “Study Circle 8: Learning and Bildung in time of Globalization” are joining forces at this year’s summer session. The members of the two circles are involved in arranging two traces:


  • Women and the social gap. How the social, cultural and economic position of women can affect the emerging or closing of the social gap
  • Governance, Learning, Sustainable Development and the future of the Human Condition


Trace 1, Women, and the social gap. How the social, cultural, and economic position of women can affect the emerging or closing of the social gap, is arranged by professor Magdalena Tabernacka, Wroclaw University, Poland, SC5

This Trace is scattered when it comes to geographical space. Communication will take place on the Internet. Ideas that will be the result of our virtual meetings will be available on the web and in the form of publications. Session abstracts and discussion lists will be available throughout the summer session. On Sunday, 2 August between 12.00 and 14.00, there will be an online discussion and exchange of views on the problem and brief summaries of the results of the mailing list discussion.


Trace2, Governance, Learning, Sustainable Development and the future of the Human Condition arranged by coordinators from SC5 and SC8

The Trace will include seminars, presentations and debates from Monday to Saturday over Zoom, notably a Trace Keynote Friday 31 July, 11.30-13.00 by Professor Abrahim H. (Ivan) Khan, Faculty of Divinity, Toronto School of Theology, Trinity College Toronto on “Tagore and Bildung ”  ( ). The Trace ends Saturday 1. August by a seminar, which after a presentation of the development of the notion of Sustainable Development opens up for a critical constructive discussion of the Nordic Council of Ministers Vision for 2030 especially concerning the notion of Sustainable Development and the role NSU can play in qualifying this vision