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Heidegger's Reinscription of 'Paideia' in the Context of Online Learning

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Title: Heidegger's Reinscription of 'Paideia' in the Context of Online Learning
Language: English
Authors: Roder, John, Naughton, Christopher
Source: Educational Philosophy and Theory. 2015 47(9):949-957.
Availability: Routledge. Available from: Taylor & Francis, Ltd. 325 Chestnut Street Suite 800, Philadelphia, PA 19106. Tel: 800-354-1420; Fax: 215-625-2940; Web site: http://www.tandf.co.uk/journals
Peer Reviewed: Y
Page Count: 9
Publication Date: 2015
Document Type: Journal Articles
Reports - Evaluative
Descriptors: Educational Philosophy, Philosophy, Electronic Learning, Learning Theories, Role of Education, Teacher Role, Web 2.0 Technologies, Dialogs (Language), Questioning Techniques, Epistemology, Blended Learning, Internet, Social Networks, Cooperative Learning
DOI: 10.1080/00131857.2015.1047166
ISSN: 0013-1857
Abstract: One of the questions that Heidegger presents in his paper, "Plato's Doctrine on Truth", is the distortion as he sees it of paideia--that is the loss of the essential elements in education. This loss is characterised according to Heidegger, by a misconception of Plato's concept of teaching and learning. By undertaking an historical examination, Heidegger provides a means to rectify this loss. With reference to past, present and future philosophical perspectives of teaching and learning as particular spaces, an attempt is made in this paper to examine Heidegger's reading of paideia within the context of online learning. This, for many contemporary writers on education, is an encounter with new literacies, new knowledge and the adoption of an online environment that challenges the hegemonic order of the institution as the purveyors of knowledge. Teachers within this new environment are, however still constituted as experts and their knowledge is seen as ultimately inviolate. Heidegger in his re-interpretation of Plato sees the teacher as leading the students to where they might make themselves intelligible within the space of their being. This alignment forms an acceptance and a challenge to the metaphysical concepts of uniformity of being and place that limits the potential of knowledge as something that is fixed and complete. The experience of the social web or Web 2.0 has seen a shift in learning premised upon dialogue, exchange and constantly shifting horizons. Within this context, the teacher is recast as a craftsman, creating learning opportunity within dialogic exchange. The heightened sense of involvement that is revealed in this context lays the ground for a future visioning of education where emergence is seen as essential, unlike a re-working of authorisation to learn that inhibits student and teacher alike in new attempts at revitalising education.
Abstractor: As Provided
Number of References: 15
Entry Date: 2015
Accession Number: EJ1069832
Database: ERIC
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  Value: <anid>AN0108996369;54l01aug.15;2019Feb13.17:09;v2.2.500</anid> <title id="AN0108996369-1">Heidegger's Reinscription of Paideia in the Context of Online Learning. </title> <p>One of the questions that Heidegger presents in his paper, 'Plato's Doctrine on Truth', is the distortion as he sees it of paideia—that is the loss of the essential elements in education. This loss is characterised according to Heidegger, by a misconception of Plato's concept of teaching and learning. By undertaking an historical examination, Heidegger provides a means to rectify this loss. With reference to past, present and future philosophical perspectives of teaching and learning as particular spaces, an attempt is made in this paper to examine Heidegger's reading of paideia within the context of online learning. This, for many contemporary writers on education, is an encounter with new literacies, new knowledge and the adoption of an online environment that challenges the hegemonic order of the institution as the purveyors of knowledge. Teachers within this new environment are, however still constituted as experts and their knowledge is seen as ultimately inviolate. Heidegger in his re-interpretation of Plato sees the teacher as leading the students to where they might make themselves intelligible within the space of their being. This alignment forms an acceptance and a challenge to the metaphysical concepts of uniformity of being and place that limits the potential of knowledge as something that is fixed and complete. The experience of the social web or Web 2.0 has seen a shift in learning premised upon dialogue, exchange and constantly shifting horizons. Within this context, the teacher is recast as a craftsman, creating learning opportunity within dialogic exchange. The heightened sense of involvement that is revealed in this context lays the ground for a future visioning of education where emergence is seen as essential, unlike a re-working of authorisation to learn that inhibits student and teacher alike in new attempts at revitalising education.</p> <p>Keywords: Heidegger; paideia; Plato; online learning; Web 2.0; dialogic exchange</p> <hd id="AN0108996369-2">Introduction</hd> <p>When student teachers embark on their first-degree qualification, there is a sense that this will eventuate in teaching and learning practices that can be differentiated from their own experience of schooling (Joint Information Systems Committee, [<reflink idref="bib7" id="ref1">7</reflink>]). As reported in <emph>The Guardian,</emph> the aspiration may remain just that, for tertiary institutions, under pressure from central government, seek to ensure systems being efficient in retaining students and improving completion rates rather than encourage any change in pedagogy (Vasagar & Carrell, [<reflink idref="bib14" id="ref2">14</reflink>]). While the performative arguments surrounding technology, neoliberalism and education have been well rehearsed (Peters, [<reflink idref="bib10" id="ref3">10</reflink>]), the development and refinement of online pedagogy has continued to progress (Anderson, [<reflink idref="bib1" id="ref4">1</reflink>]). Such developments as discussion forums, blogs, wikis, peer-to-peer learning, online communities of practice and more recently Massive Open Online Courses (MOOCS) appear in course descriptions implying online learning adopting significant changes in educational practice. While this is encouraging, the widespread uncritical adoption of these practices has led to a form of branding by association, a keeping up with what is perceived to be leading technological innovation in educational practice. While advances may be contested and subsequently lead to learning in some institutions, others assume the value of this force for change without re-examining the implications for pedagogical practice.</p> <hd id="AN0108996369-3">Plato, Heidegger and the Cave Allegory</hd> <p>Heidegger believed that many aspects of Plato's original intention of <emph>paideia</emph> have been either misinterpreted or forgotten. In 'Plato's Doctrine of Truth' ([<reflink idref="bib4" id="ref5">4</reflink>]), Heidegger showed how these distortions in understanding Plato could be examined through a re-reading of the cave allegory. Heidegger's text shows how the technological understanding of <emph>being</emph> had entered the academy, that is: how education had been reduced to a propositional enterprise. Heidegger points out that while he finds errors in the enframing of education in this historical misreading of Plato, he also looks forward to the possibilities for the future. Heidegger looks, to a new reading of Plato, towards an acceptance of risk and openness in the learning process.</p> <p>The four stages of Plato's allegory typify man in his relation to truth, knowing and experience, all of which are interrelated in Heidegger's reading of education. In stage one, man is seen as merely a receiver of images of the world, where he does not question what is seen. In stage two, man is shown to have no means to question without being practiced in reading what is put before him. In stage three, man is removed from the cave and confronts the world outside where he encounters objects in their own being where he himself has to create boundaries to his experience. For the last stage, stage four, man returns to the cave where he becomes a 'liberator'. Here the experience of seeing the shadows, in turn leads to revealing a new encounter with what is obscured or hidden.</p> <hd id="AN0108996369-4">Heidegger and Plato—Unhiddenness, Hiddenness and Correspondence</hd> <p>Heidegger describes two forms of <emph>unhiddenness</emph> as characterising the experience of the cave and that of the <emph>liberator,</emph> the person who tries to take more prisoners from the cave to the outside. The everyday is seen as the cave where the dwellers are blind to the higher forms in which disclosure may occur where things are seen in their own being. Unhiddenness that prevails in the cave constantly threatens everyday understanding. Hiddenness is a word that for Heidegger has been removed from Plato's view of <emph>paideia.</emph> Prior to Plato, Heidegger argues that the usage of hiddenness was the same, though referred to as <emph>unavailableness</emph>. In Plato, hiddenness becomes through interpretation 'distorted cognition', and underwrites unhiddenness or truth as correspondence. Heidegger maintains that focusing exclusively on <emph>correspondence</emph> as truth thus prevents any other experience of concealment and consequently other modes of hiddenness, a process by which we become capable of bringing things into unhiddenness.</p> <p>Heidegger constantly tries to look for an origin to the way in which thinking is perceived only in terms of rational cognitive operations. He accomplishes this by reinterpreting Plato in terms of hiddenness and unhiddenness, so that truth can be seen in a non-cognitive or non-conceptual framing. Heidegger sees the scientific view in the adoption of the cognitive form of unhiddenness where Plato maintains that a theoretical grasp of the ideas provides the highest form of unhiddenness.</p> <hd id="AN0108996369-5">An Evaluation of Plato's Discussion of Knowledge</hd> <p>In <emph>Theatetus,</emph> Plato embarks on a discussion of perception, and equates perception as sensation. This is seeing knowing, aside from being and truth, though Plato admits that perception can enshrine knowledge if it moves beyond mere sensation. In the passages following, knowledge is seen as a form of <emph>doxazein</emph>—a thinking or doing or holding an opinion. <emph>Doxa</emph> however is seen as being true or false as it can express an idea of being as well as the attributes of a being. A distorted view occurs when the viewer gives us an orientation to being which doesn't allow itself to show itself as it is, or portrays itself in showing. Here Heidegger sees distortion, as a view that can be held about being represented by others without hiddenness, just as in the cave allegory. Hence the manipulated grasp is seen as predominant, as opposed to the being unhidden in itself.</p> <p>As an analogy to the everyday experience, we can see how we comport ourselves towards the <emph>whatness</emph> of the being. It is in the <emph>whatness</emph> of the object that Heidegger sees a useful approach to how to read beings. The imperative, as seen by Heidegger, is to guard the sense that there is more to experiencing and knowing, than the observance and cognitive deduction that follows. With reference to <emph>koina,</emph> Heidegger suggests that we see an object—such as a table but that <emph>tableness</emph> isn't known until we know the situation of living with tables, in offices, in the home, etc.</p> <p>Following this line of thought, if we are fixed in our views we do not grasp beings as such. We are ensnared when we have a particular understanding of being. Within this fixed understanding, we feel compelled to change only after certain points are presented as important or unimportant within that understanding of being. A reading of the world is thus made that reflects a comportment to being. However, this comportment is based on the 'projection' in the world by someone who does not understand a way of being but tries to see a world as projected by that person's understanding themselves or their own way of experiencing beings. It is this venturing into the possibilities that may occur that is understood as antecedent; 'knowing that' is characterised later in the paper within the scope of an online encounter within shared knowledge.</p> <p>Heidegger adds that the things that we encounter themselves, also demand a <emph>comportment</emph>. Our fundamental way for making sense of the world is therefore nothing natural or necessary, but in this encounter we are attuned by the natural world around us. We are then always projecting ourselves into the world into action and possibilities comporting ourselves in different ways and making sense of objects and situations that we encounter. In referring to <emph>doxa,</emph> Heidegger is saying that the primordial unconceptual element in <emph>doxa</emph> disappears as the <emph>logos</emph> in <emph>doxa</emph> is adopted.</p> <hd id="AN0108996369-6">Heidegger's Reinscription of Plato's Cave Allegory in the Context of Online Learning</hd> <p>Online learning is not as large as the field of all forms of digitally enhanced learning that utilise networks and the Web. We do not yet wish to include many practices that come under the broader heading of elearning, which situate teachers and classmates in the physical face-to-face realm or online learning management systems used to manage resources such as lecture notes, the course booklet and class announcement. The availability of library resources in online spaces could also legitimately be seen as part of online learning. The defining feature of online environment is the communal and communicative elements of the classroom learning space being online. An important unifying factor in this definition of online learning is learning activity taking place online (both formally and informally). This then allows us to include emerging situations where learning environments can include face-to-face opportunities, both in novel and in the traditional teacher student capacity of <emph>blended learning</emph>.</p> <p>Online learning, described as networked learning or distributed learning will have a bearing on our discussion when giving consideration to the cave and its exterior. This is marked by <emph>paideia</emph> understood as passages of movement both resisting and striving towards liberation. Here truth becomes a determination to 'wrest unhiddenness from the hiddenness' (Heidegger, [<reflink idref="bib5" id="ref6">5</reflink>], p. 223) of our everyday ground. Although online learning could take account of many educational settings, our focus will be on the literature, issues and problems that largely assume reference to higher education settings. This next section begins with a seminal philosophical debate on learning and the Internet that took place in 2001, one that arguably reflects similar issues still facing education today. Alongside examination of the claims put forward in the historical version of this debate will be references to contemporary online sociocultural practices such as wikis along with further examples of contexts that are largely specific to higher education such as MOOCs. Before concluding there will be a brief mention of what Michael Peters and Peter Roberts refer to as the virtues of openness ([<reflink idref="bib9" id="ref7">9</reflink>]), after which readers are brought back to Heidegger's central point around education as a comportment towards openness to being, and to the revealing of the being of beings. It is worth keeping in mind as the discussion proceeds here, that Peters and Roberts draw attention to how this is not only a shift of an ontological and epistemological kind but also an ethical and political project.</p> <hd id="AN0108996369-7">A Discussion of Online Learning at the Turn of the Millennium</hd> <p>A review symposium for the journal Education Philosophy and Theory conducted a critical engagement into themes Hubert Dreyfus raised in his book 'On the Internet: Thinking in Action' ([<reflink idref="bib3" id="ref8">3</reflink>]). This special issue involved five participants—Nigel Blake, Nicholas Burbules, Ian McPherson, Michael Peters and Paul Standish. We have chosen to explore the positions held in this publication, as the focus was the future of potential of online learning with respect to Dreyfus' book. This in turn may indicate how we might develop our interpretation of Heidegger's reinscription of Plato.</p> <p>Dreyfus a decade ago clearly understood as Blake ([<reflink idref="bib2" id="ref9">2</reflink>]) put it 'the Protean possibilities of the Internet' (p. 379). The need to sound warnings whilst still hinting at disclosing new worlds is also advocated by Peters who comments 'It is a thesis as powerful as it is frightening, as simple and elegant as it is prophetic. The Net as a kind of technological <emph>enframing</emph> of being stands at the door. It contains both the danger and the saving power' ([<reflink idref="bib8" id="ref10">8</reflink>], p. 405). For Dreyfus, the Internet in the twenty-first century cannot play any significant role, as the risks far outweigh opportunities. Peters suggests that Dreyfus is mistaken as whilst 'based on appeals to the work of Kierkegaard, Heidegger and Merleau-Ponty ... it does seem to overly commit Dreyfus to a philosophy of e-learning which rules out, a priori, developments on the Internet that might substitute for mood, context and embodiment' ([<reflink idref="bib8" id="ref11">8</reflink>], p.405). This reply provides us with the question as to what might mood, context and embodiment look like as the digital ground continues to evolve.</p> <p>Dreyfus takes two examples of online learning to demonstrate how the online environment does not adequately meet conditions for learning. The first is what Blake ([<reflink idref="bib2" id="ref12">2</reflink>]) sees as a reductive version of an online correspondence course, one that has moved from paper to online but sees little change in pedagogy. The second is at the other extreme of a cyber-theorist's vision, where we witness 'Extropians and their fantasy of escaping the body in cyberspace' (p. 379). As an online educator at the Open University, Blake does not see himself in any of the practices described by Dreyfus, '... even in vague terms' ([<reflink idref="bib2" id="ref13">2</reflink>], p. 379).</p> <p>Blake explores the embodied nature of speech as the being of online written 'talk', yet in returning to Heidegger and the cave allegory there are concerns that online communication is not only disembodied in the sense of the physical realm but all other senses too. More specifically, the stages of passage from the place captured by reality, as represented in the shadows, to the roles played by the different beings. In linking to new social web practices and communal engagement those liberated who return to beings in the everyday experience of the world; disclose their comportment to the unhiddenness of things. Consideration in our discussion of Web 2.0 social media and social networking discourses draws attention to <emph>paideia</emph> in Heidegger's terms.</p> <p>Standish expresses two primary concerns. Firstly, he draws attention to what he calls 'a lack of political realism' ([<reflink idref="bib11" id="ref14">11</reflink>], p. 407) referring to what he believes is 'insufficient sensitivity to the practical and political conditions of current usage of ICT in education' (p. 407). Secondly, he claims that there is a failure to assess the Internet's potential for improvement of education. Standish argues that the visionary picture stands 'in the way of our gaining a proper distance on these things' (p. 410). This replacing of vision with reality can be read as a vindication of looking for new possibilities in action that are readily observable in online enquiry within the conceptual practices that would come under the guise of Web 2.0. Leading on from this, Standish offers a number of possibilities in terms of the potentiality of the Internet in higher education—what Standish has said has been reinforced by the evolution of Web 2.0. In reference to his first concern, Standish elaborates that a lack of political realism between the pressures of education in globalised populations, and neoliberal views of accountability create imperatives—we have to recognise <emph>real politik</emph> and move on. The recent emergence of MOOCS, (Johnson et al., [<reflink idref="bib6" id="ref15">6</reflink>]), highlights however the risk that moving into perceived openness in online learning does not necessarily mean escape from a technicist capture of learning, that is, traditional teacher-centred lecturing transmitting by way of new technology-enriched forms of shadows. Indeed this might aid in permeating more hiddenness. This was not what was first imagined when Stephen Downes and George Siemens envisioned the first MOOC in 2008, 'as ecosystems of connectivism—a pedagogy in which knowledge is not a destination but as an ongoing activity, fuelled by the relationships people build and the deep discussions catalysed within the MOOC' (p. 11). A distinction has been made between xMOOCs and cMOOCs (Yuan & Powell, [<reflink idref="bib15" id="ref16">15</reflink>]), where xMOOCs represent the MOOCs currently proliferating on around the edge of commodification models promoted by EdX, Coursera and Udacity and where it is thought many still largely only provide add-ons to traditional lecture-style pedagogies. The more open connectivist forms of MOOCs are those being termed cMOOCs and have some fit with the thrust of Heidegger's argument for comportment to openness. These distinctions are looser than they sound and like the cave allegory, it becomes important to nuance what is experienced in the dwelling at each stage, and ask is it becoming more open through the passage of movement up or passage of movement down and back into the shadows.</p> <hd id="AN0108996369-8">Web 2.0, Context, Engagement and Embodiment</hd> <p>Returning to the historical debate the challenges in the movement to online learning were tackled in more philosophical fashion by Dreyfus for whom it could be said that <emph>shadows</emph> take form in course prescriptions and learning materials that the learner works through as representations of correctness. The mood is passive in which the teacher smooths the conditions for students. This type of online course expects the teacher, or <emph>hidden</emph> curriculum designer, to prescribe a discourse within instrumental rationality a path to perceived goals. There are no challenges to the taken-for-grantedness everyday hiddenness of beings. At its most reductive, it is highly unlikely that any change of comportment can occur. In these contexts, there may also be little authentic engagement with ideas, or with other human beings. The 'truth' is asserted with no quest for a more critical analysis, reflection or deconstruction. The striving that is in the educative moment Plato/Heidegger describes, is reduced to interaction that focuses on technicism, conveyed by shadow puppeteers and questions to teachers who are of minimal importance in the endeavour. Courses are perceived by students and teachers alike as a process of assessment. An added cause for concern are administrators seeking cost efficiency by separating course marking, with clear shifts in the degree of proximity in regard to embodied practice between learner and teacher, and learner with other learners.</p> <p>By returning to the allegory, can we envision differently what happens when educators attempt to liberate their learners? Thinking about what this might mean to be turned away from the reflections and shadows, how can educators introduce a questioning of ideas through online dialogue?</p> <p>In Web 2.0, in its fullest educative sense, there is potential for participants to recognise their own being by creating new knowledge in the sense of world disclosing while acknowledging prior knowing which may be obtained from the teacher. As in a comportment to the unhidden, there can be a curiosity for sharing and developing thinking that evolves. From a pedagogical point of view, we are asking: what are the conditions in which the student might bring their own knowledge and being or experience of living to bear? Here a comportment in regard to truth from Heidegger's point of view which is not a diminished form of western propositional correctness is explored as in <emph>paideia</emph>. What is revealed is a bringing together and a legitimation of what it is to 'see' with the what-ness of what is seen. In this space, students move beyond the modernist concept of what is seen in empirical knowing. The learner becomes a world-discloser. The democratised space of Web 2.0 provides the read–write identity that provokes and reveals the learners as liberators.</p> <p>Perhaps one of the best examples of this democratised Web 2.0 is what Suoranta and Vaden ([<reflink idref="bib12" id="ref17">12</reflink>]) have termed 'wikilearning', making claims to it as activity space for radical equality. They suggest, employing similar metaphors to Plato's cave allegory, that living and learning in the Wikiworld—the already existing world of free resources, software and collaboration on the net-marks the unprecedented possibility to change our individualised and alienated ways of being and learning in the world into something more humane and more just. In this respect it is our contention that 'wikilearning' is a new paradigm of learning at the same time as it is a means, perhaps even a weapon in the hands of the majority of the people in their struggle, to break free from the chains of the formal machinery of corporate and state-governed learning</p> <p>Plato's allegory reminds us that emancipation and being open to illumination is at first a discursive shock for the cave dwellers, and indeed may remain that way. We also draw attention to the trend that reports social engagement but little intellectual depth. Heidegger's questioning of thinking, truth and the purpose of education offers an opportunity for an reconceptualisation of the educative focus, respectful of a comportment towards the hiddenness of beings, of ideas, and of the idea of ideas.</p> <hd id="AN0108996369-9">Conclusion</hd> <p>Liberated learners returning to a new sense of everyday whatness are able to return to the cave, are able to discern the shadows for what they are, are able to wrest the hiddenness from the unhiddenness, to see beings in their beingness beyond their concealment of the everyday. The conditions to enable this engagement cannot be taken for granted. This is a phenomenon not merely of the technologies themselves but of the interplay between people, and the cultural shifts made possible by communities viewing technologies in a non-instrumental way. From an ethical stance, if we are not aware of these operations then we fall back into a form of educational enframing in the employ of structuring and ordering of all aspects of education.</p> <p>Recent Web 2.0 developments such as wikis have afforded conditions for radical equality, where participants contribute narratives, engage with ideas, resources and live through experiences with others that challenge tightly defined and expertly prescribed linear course structures. Instead we might imagine learners who sense and construct meaning through communal interactions with other learners and educators, where they are able to draw on their antecedent knowledge for what coheres and emerges within such social learning space. It is the conditions for amplifying openness, producing a confluence of questioning, sharing and further opening up to sensing possibility, which might be likened to Heidegger's allegory describing passages of movement wresting unhiddenness from hiddenness within the everyday of the cave.</p> <hd id="AN0108996369-10">Notes on contributors</hd> <p>John Roder is a senior lecturer in the Faculty of Education at the University of Auckland. He works with teachers and pre-service students in early childhood education as well as compulsory sector settings, teaching reflective practice, play pedagogy and educational leadership amongst other things. Themes around complexity, relationality, emergence and structure as they affect pedagogy, leadership and context are a common thread that runs through John's experiences and interests. His current scholarship has moved towards more post-humanist perspectives, particularly the philosophical work of Gilles Deleuze to address questions arising around these themes as they appear and are produced within digitally fluid worlds. His current project involves the 'playful' university.</p> <p>Christopher Naughton has lectured in philosophy of education and the arts at the University of Exeter and the University of Auckland. Currently, Chris is researching artists working with the early years, following a two-year-funded project entitled Move, Act, Play, Sing (MAPS). Chris has published articles on Nietzsche, Heidegger, Deleuze and arts education and a book: The Thrill of Making a Racket focusing on community artists in education. Chris is a regular presenter at the Philosophy of Education Society of Australasia (PESA) and the Australian Association for Research in Education (AARE) and many other international conferences. He is currently joint editor of He Kupu, an online journal specialising early childhood education.</p> <hd id="AN0108996369-11">Disclosure statement</hd> <p>No potential conflict of interest was reported by the authors.</p> <ref id="AN0108996369-12"> <title> References </title> <blist> <bibl id="bib1" idref="ref4" type="bt">1</bibl> <bibtext> Anderson, T. (2008). The theory and practice of online learning. Athabasca: Athabasca University.</bibtext> </blist> <blist> <bibl id="bib2" idref="ref9" type="bt">2</bibl> <bibtext> Blake, N. (2002). Hubert Dreyfus on distance education: Relays of educational embodiment. Educational Philosophy & Theory, 34, 379–385.</bibtext> </blist> <blist> <bibl id="bib3" idref="ref8" type="bt">3</bibl> <bibtext> Dreyfus, H. L. (2001). On the Internet: Thinking in action. London: Routledge.</bibtext> </blist> <blist> <bibl id="bib4" idref="ref5" type="bt">4</bibl> <bibtext> Heidegger, M. (1998). Plato's doctrine of truth. In W. McNeil (Ed.), Pathmarks (pp. 155–182). Cambridge: Cambridge University Press.10.1017/CBO9780511812637</bibtext> </blist> <blist> <bibl id="bib5" idref="ref6" type="bt">5</bibl> <bibtext> Heidegger, M. (2002). An interpretation of Plato's Theaetetus with respect to the question of the essence of untruth. In The essence of truth: On Plato's cave allegory and Theaetetus. (Ted Sadler, Trans., pp. 109–117). Continuum: London.</bibtext> </blist> <blist> <bibl id="bib6" idref="ref15" type="bt">6</bibl> <bibtext> Johnson, L., Adams Becker, S., Cummins, M., Estrada, V., Freeman, A., & Ludgate, H. (2013). NMC Horizon Report: 2013 higher education edition. Austin, TX: The New Media Consortium.</bibtext> </blist> <blist> <bibl id="bib7" idref="ref1" type="bt">7</bibl> <bibtext> Joint Information Systems Committee. (2007). Student expectations study, Ipsos MORI. 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  Data: Heidegger's Reinscription of 'Paideia' in the Context of Online Learning
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  Data: Routledge. Available from: Taylor & Francis, Ltd. 325 Chestnut Street Suite 800, Philadelphia, PA 19106. Tel: 800-354-1420; Fax: 215-625-2940; Web site: http://www.tandf.co.uk/journals
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  Data: <searchLink fieldCode="DE" term="%22Educational+Philosophy%22">Educational Philosophy</searchLink><br /><searchLink fieldCode="DE" term="%22Philosophy%22">Philosophy</searchLink><br /><searchLink fieldCode="DE" term="%22Electronic+Learning%22">Electronic Learning</searchLink><br /><searchLink fieldCode="DE" term="%22Learning+Theories%22">Learning Theories</searchLink><br /><searchLink fieldCode="DE" term="%22Role+of+Education%22">Role of Education</searchLink><br /><searchLink fieldCode="DE" term="%22Teacher+Role%22">Teacher Role</searchLink><br /><searchLink fieldCode="DE" term="%22Web+2%2E0+Technologies%22">Web 2.0 Technologies</searchLink><br /><searchLink fieldCode="DE" term="%22Dialogs+%28Language%29%22">Dialogs (Language)</searchLink><br /><searchLink fieldCode="DE" term="%22Questioning+Techniques%22">Questioning Techniques</searchLink><br /><searchLink fieldCode="DE" term="%22Epistemology%22">Epistemology</searchLink><br /><searchLink fieldCode="DE" term="%22Blended+Learning%22">Blended Learning</searchLink><br /><searchLink fieldCode="DE" term="%22Internet%22">Internet</searchLink><br /><searchLink fieldCode="DE" term="%22Social+Networks%22">Social Networks</searchLink><br /><searchLink fieldCode="DE" term="%22Cooperative+Learning%22">Cooperative Learning</searchLink>
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  Data: 10.1080/00131857.2015.1047166
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  Data: 0013-1857
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  Data: One of the questions that Heidegger presents in his paper, "Plato's Doctrine on Truth", is the distortion as he sees it of paideia--that is the loss of the essential elements in education. This loss is characterised according to Heidegger, by a misconception of Plato's concept of teaching and learning. By undertaking an historical examination, Heidegger provides a means to rectify this loss. With reference to past, present and future philosophical perspectives of teaching and learning as particular spaces, an attempt is made in this paper to examine Heidegger's reading of paideia within the context of online learning. This, for many contemporary writers on education, is an encounter with new literacies, new knowledge and the adoption of an online environment that challenges the hegemonic order of the institution as the purveyors of knowledge. Teachers within this new environment are, however still constituted as experts and their knowledge is seen as ultimately inviolate. Heidegger in his re-interpretation of Plato sees the teacher as leading the students to where they might make themselves intelligible within the space of their being. This alignment forms an acceptance and a challenge to the metaphysical concepts of uniformity of being and place that limits the potential of knowledge as something that is fixed and complete. The experience of the social web or Web 2.0 has seen a shift in learning premised upon dialogue, exchange and constantly shifting horizons. Within this context, the teacher is recast as a craftsman, creating learning opportunity within dialogic exchange. The heightened sense of involvement that is revealed in this context lays the ground for a future visioning of education where emergence is seen as essential, unlike a re-working of authorisation to learn that inhibits student and teacher alike in new attempts at revitalising education.
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