... Benjamin Gustav Wyneken pedagogy free school community youth movement Copyright © 2018 Duke University Press 2018 ...

... mentor Gustav Wyneken, a leading educational theo- rist in Wilhelmine Germany and a founder of the coeducational Free School Community of Wickersdorf.11 This will be the central theme of virtually all Benjamin’s prewar publications. Like Wyneken, he means two things at once with the proclamation...

... of the authority of past culture and of a conception of knowledge that has become rigidified to the point of philistinism.5 In “The Free School Community” (1911), Benjamin seeks a rupture with the cultural philistinism that pervades the authoritarianism of the older generation within both family...

... of youth” (1992: 164) contained in Benjamin’s early writings is indebted to the ideas of the progressive educational reformer Gustav Wyneken, whose pedagogical commitment to the Free School Community is informed by a classical ideal of erotic education influenced, among other things, by aspects...

... vastly expanded apparatus of bureaucracy. Song Neo-Confucianism pitted regional kinship community against market fluidity, land distribution against taxes and trade. The Neo-Confucianists promoted local schools against the national examination system and called for ethical self-cultivation against...

... the system if they are themselves completely tied to the banking system? SS: But how was it then, in the sixties? PS: I don’t think education was the big problem yet, you know, lots of city schools were free, tuition was free. Tuition started when they threw out communism, which, after...

... and discussion forum for university and high school students, established the previous spring in Berlin and other cities of the Reich. The three- day Free German Youth Congress, held atop Mount Meissner and Mount Hanstein in Kassel, with about two thousand young people in attendance, is today regarded...

... by an excessive emphasis on the language of privatization, individualism, self-interest, and brutal com- petitiveness. Lost in this discourse of schooling is any notion of democratic community or models of leadership capable of raising questions about what public schools should accomplish in a democracy...

.... Our universities refract broad demographic and economic currents. Teaching at Columbia (then an all-male school) during the 1950s, I remem- ber only one Oriental student, a feisty Korean, whereas in the past three...

... Communism, 61, 70–71, 107–8; Barrett, William Z. Foster, 73. Nelson / Irish Americans, Irish Nationalism, and the ‘‘Social’’ Question 161 feminist discussion club headquartered in Greenwich Village, and remem- bered it as ‘‘an experience of unbroken delightin]awonderful free- masonry of women...

..., which, like the Mount Hermon community as a whole, had virtually nothing (but really everything) to do with the historical world in which we lived—the rapid and ominous transformation of the United States into a national security state committed to the global ‘‘defense’’ of the ‘‘free world’’ had...

... community enabled by corporate capitalism. In this sense, their com- peting brands of “consensus history” were deeply indebted to the insights and methods of the Frankfurt school, but they rarely indulged the pathos of authenticity—the urge to stake out an ideal zone of use-value...

...). McVicker / Ontology and Pedagogy 5 seventh grade (1971–72), when my government teacher dared to talk with us of “America” in something other than the positive terms of the school’s adopted textbook celebrating America’s commanding role in the world. The convergence of the contradictory logics...

... rather than a future in the community colleges, junior colleges, and small sectarian schools that now provide our profession with so large a proportion of its work Its subse- quent recommendations—to cut the size of the graduate...

... doing fine. Theirs was not an atypical life for successful assimilated Jewish merchants in the midwestern United States.7 While growing up in Hibbing, Zimmerman was immersed in a small community, a face-to-face world of aging miners, small shopkeepers, and high school cliques. He was intimately...

... and practices for communal usage. Agamben will thus write that “pure, profane, and liberated from sacred names [dai nomi sacri ] is the thing returned to the common use of mankind” (Profanazioni, 83). This chain of adjectives—“pure, profane, free”—shows the intent of profanation and the reason...

... remarkable work on Hobbes, is that the question of liberty relates to that of “arbitrary power which reduces people to servitude.”25 On the other hand, Pocock and others propose that “free- dom may be realized through political community . . . [and] is related to par- ticipation in self-government­...

... of rights to the principles of autonomous association and free horizontal communication (publicity)—are not simply bour- geois or functional to the reproduction of capitalist or any other hege- mony. Rather, they constitute the condition that makes possible the self-organization...

... the event.” In her own account of these “political reasons,” Dublin did not discuss militarization or the invasion of Cambodia. She did not even mention Kent State. Instead, she explained that the takeover “was begun with the understanding that NYU must open itself up to the needs of the community.” NYU had...

... some free space for knowledge production under the premise of specialization. In turn, the scientific community seeks a free space for scientific exploration, based on the relationship between truth and national interests. Under stable institutional circumstances, direct interference...