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29 May 2019 | Story Valentino Ndaba | Photo Pexels
Prof Melanie Walker
Fostering human capabilities in universities may potentially transform education, says Prof Melanie Walker.
Education is at the centre of human life, and has the potential to be a crucial support for democratic life. Prof Melanie Walker’s recent research paper strikes a balance in dealing with people, education and the implications for democracy through the lens of human capabilities theory and practice and her own research.

People and papers

In her capacity as the SARChI Chair in the Higher Education and Human Development Research Programme at the University of the Free State (UFS), Prof Walker recently published a paper titled: Defending the Need for a Foundational Epistemic Capability in Education. It appeared in the special issue of the Journal of Human Development and Capabilities in honour of renowned Nobel Laureate Amartya Sen’s 85th birthday.

Nurturing epistemic justice

Within the context of existing literature such as that of Sen’s concern with the value of education on the one hand, and public reasoning on the other, Prof Walker argues for a foundational epistemic capability to shape the formal education landscape – as well as quality in education – by fostering inclusive public reasoning (including critical thinking) in all students. It would contribute to what Sen calls the ‘protective power of democracy’ and shared democratic rights, which, he argues, are strongly missed when most needed.

“Sen’s approach asks us to build democratic practices in our university and in our society in ways which create capabilities for everyone. If our students learn public reasoning in all sorts of spaces in university, including the pedagogical, they may carry this into and back to society,” she said.

Educating for equality

Empowering society and fighting for justice are some of the crucial contributions made possible through fostering the epistemic capability of all students. “The capability requires that each student is recognised as both a knower and teller, a receiver and a contributor in critical meaning and knowledge, and an epistemic agent in processes of learning and critical thinking,” states Prof Walker.

In a young democracy like South Africa’s, inclusive public reasoning becomes all the more essential in order to achieve equality, uphold rights and sustain democracy as enshrined in the constitution, thereby improving people’s lives. 

News Archive

Dr Johann Rossouw receives 2015 ATKV SA Academy Award for his work in Philosophy
2015-12-18

Description: Dr Johann Rossouw Tags: Dr Johann Rossouw

Dr Johann Rossouw

Dr Johann Rossouw, Senior Lecturer in the Department of Philosophy at the University of the Free State, was recently selected as one on the winners of the 2015 ATKV SA (Afrikaanse Taal- en Kultuurvereniging) Academy Awards. Dr Rossouw was one of only six winners that were honoured nationwide for their academic articles.

ATKV SA Academy Award

This award has immense value for Dr Rossouw, since “it’s proof that original endemic thinking is still valid today, despite the massive pressure on Afrikaans. It also undermines the parochial view that English is the only language in which thought takes place.”

The annual ATKV SA Academy Awards honours six Afrikaans articles that are published in accredited journals in a specific year. Four of the prizes are awarded for articles in the Humanities and two for articles in the Natural Sciences. The South African Academy for Science and Arts handled the selection process.

First theological-philosophical criticism on Stiegler

Dr Rossouw was honoured for two articles in the Humanities that were published on Litnet Academic. The articles deal with the theological-philosophical approaches of the first two volumes of Bernard Stiegler's influential La Technique et letemps (Technics and Time) trilogy. “Stiegler wrote the trilogy in conversation with Heidegger's Being and Time,” Dr Rossouw says. “With Heidegger claiming that the technique closes off our world, Stiegler argues that the technique helps to unlock and establish our world as a unique kind of memory in certain conditions. That is why Stiegler argues that the technique is the life lived through other means than life itself.”

The essence of Dr Rossouw's criticism against Stiegler is that he “pursues Christianity through means other than Christianity itself. To my knowledge, this is the first theological-philosophical criticism on Stiegler, and to all intents and purposes the first criticism on his work, with one or two exceptions.”

 

 

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