In this chapter we explore further an understanding of education as a common good co-produced and self-governed from a conception of power as power of and power with. An education oriented to the co-production and co-creation of new relations and practices for life continuance. That is, educating in/on/with social infrastructures (Amin in Theory, Culture & Society 31:137–161, 2014) as bases for transformative learning. Sites of critical learnership focused on repoliticising reality and learning and practising the care of oneself, others, community, and environment. An education that engages with the uncertainties of the future and enacts responses to that uncertainty. A commoning education undertaken within social infrastructures that would be both a set of non-enclosed relations based on an episteme of intersubjectivity, oriented to the ethical activity of repoliticising all aspects of our everyday life; and a democratic and participative exercise of conflict resolution and networking with other communities within which no person and animal or plant is simply spare, excess, or inferior (We would have to think carefully about laboratory mice and malaria-carrying mosquitoes, etc.).

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Education and Social Infrastructures: Facing Up to Extinction Ethics

  • Stephen J. Ball,
  • Jordi Collet-Sabé

摘要

In this chapter we explore further an understanding of education as a common good co-produced and self-governed from a conception of power as power of and power with. An education oriented to the co-production and co-creation of new relations and practices for life continuance. That is, educating in/on/with social infrastructures (Amin in Theory, Culture & Society 31:137–161, 2014) as bases for transformative learning. Sites of critical learnership focused on repoliticising reality and learning and practising the care of oneself, others, community, and environment. An education that engages with the uncertainties of the future and enacts responses to that uncertainty. A commoning education undertaken within social infrastructures that would be both a set of non-enclosed relations based on an episteme of intersubjectivity, oriented to the ethical activity of repoliticising all aspects of our everyday life; and a democratic and participative exercise of conflict resolution and networking with other communities within which no person and animal or plant is simply spare, excess, or inferior (We would have to think carefully about laboratory mice and malaria-carrying mosquitoes, etc.).