| <\/td>\n | \n Contemporary universities are being called upon to address a wide agenda covering sustainability, society, employability and science, putting pressure on the curriculum. The Oui!Learn learning community seeks to re-shape curriculum design so that balance is restored between the visible curriculum (Bernstein, 1975, 2004) of employability and science\u00a0and the invisible curriculum of sustainability and society, for example, as discussed in post-humanist\u00a0[1]\u00a0<\/strong>pedagogies (Chiew, 2016; Cook, 2016; Ferranta and Sartori, 2016) and in calls for \u2018more than human ontologies\u2019\u00a0[2]<\/strong>\u00a0in educational research (Kuby, 2017).<\/p>\n In raising the notion of post-humanism, there is an implicit acknowledgement that the way forward may be through a deconstructive engagement with the past, critically engaging with the historically specific ideas of\u00a0paideia<\/em>,\u00a0humanitas<\/em>\u00a0and\u00a0Bildung<\/em>, in as far as these have guided the development of thinking about education in the West and in those regions affected by its past imperial expansion.<\/p>\n While accepting current curricular emphasis on employability and science, notably on STEM or STEMM subjects, it is the insistence on seeing sustainability and\u00a0society\u00a0solely through the lens of \u2018science\u2019 (standing apart or being separate from the world), that Oui!Learn\u2019s curricular intervention questions. Oui!Learn begins from the assumption that students\u2019 and teachers\u2019 are immersed in a common world, and recognises that the societal agenda concerns the formation of ethical, moral and political \u2018persons\u2019, but \u2018persons\u2019 in the form of an \u2018educated public\u2019, who are also oriented to the sustainability of their conditions of existence, the more-than-human world, a relation often occluded by \u2018scientific perception\u2019.<\/p>\n This approach begins from an engagement with an\u00a0Aristotelian conceptual base, rearticulated firstly by Heidegger (1968; 1996) and secondly by Arendt (1998), and given nuance by a later generation of writers such as Derrida (2016), Agamben (1999) and Ranciere (1991, 2004).<\/p>\n While acknowledging the university\u2019s orientation towards employment and science, both as facticity and as government directive, students nevertheless may have to engage in co-creation of the world, not just knowledge, as a matter of concern, a factor that the curriculum will need to accommodate.<\/p>\n Notes<\/strong><\/p>\n [1]<\/strong>\u00a0The term \u2018post-humanist\u2019 is used to raise the issue of whether the university, particularly the university in the age of the Great Recession, continues to be dominated by such notions as\u00a0paideia<\/em>,\u00a0humanitas<\/em>\u00a0and\u00a0Bildung<\/em>, which signify a general education of the whole person, but which, in the transition\/translation from Greek to Latin to German, indicate different relationships to the political and \u2018natural\u2019 contexts in which such persons exist, and different understandings of \u2018science\u2019 in conceiving those relationships.<\/p>\n Kahn (2007: 2), for example, considers \u201cpaideia<\/em>\u00a0to be more or less equivalent to the historical process that is Western civilization\u2019s attempt to build a literacy of (and for) the \u201chuman,\u201d\u201d. By underscoring the productive nature of\u00a0paideia<\/em>\u00a0and so defining\u00a0paideia<\/em>\u00a0as \u201cthe West\u2019s attempt to produce a world that is the proper\u00a0oikos<\/em>\u00a0for its vision of the \u201chuman\u201d\u201d, Kahn seeks to show that it involves the formation of a particular human ecology.\u201d<\/p>\n Kahn (2007: 2) also poses the question of \u201cwhether or not radical educators and socio-political [2]<\/strong>\u00a0Examples of theories and philosophies which develop various aspects of \u2018post-humanism\u2019 and \u2018more than human ontologies\u2019 are feminist materialism, new materialism, neo-pragmatism, indigenous ways of knowing and being,\u00a0post-colonialism and post-humanist interpretations of post-structuralist writings, such as those of Deleuze and Guattari (1983; 1987).<\/p>\n References<\/strong><\/p>\n Agamben, G. (1999).\u00a0The Man without content<\/em>. Stanford, CA: Stanford University Press.<\/p>\n Arendt, H. (1998).\u00a0The Human condition<\/em>. Introduction by Margaret Canovan, 2nd ed. Chicago, IL: University of Chicago Press.<\/p>\n Chiew, F. (2016). A posthuman pedagogy with Ranci\u00e8re and Bateson.\u00a0Critical Studies in Education<\/em>. Routledge1\u201316. Available from http:\/\/dx.doi.org\/10.1080\/17508487.2016.1194301 [Accessed 17 March 2018].<\/p>\n Cook, J.P. (2016).\u00a0The Posthuman curriculum and the teacher<\/em>\u00a0[Doctor of Education thesis]. Georgia Southern University. Available from https:\/\/digitalcommons.georgiasouthern.edu\/cgi\/viewcontent.cgi?article=2525&context=etd [Accessed 18 March 2018].<\/p>\n Deleuze, G. and Guattari, F. (1983).\u00a0Anti-Oedipus: capitalism and schizophrenia<\/em>. Minneapolis, MN: University of Minnesota Press.<\/p>\n Deleuze, G. and Guattari, F. (1987).\u00a0A Thousand plateaus: capitalism and schizophrenia<\/em>. Minneapolis, MN: University of Minnesota Press.<\/p>\n Derrida, J. (2016).\u00a0Heidegger: the question of being and history<\/em>. Chicago, IL: University of Chicago Press.<\/p>\n Ferrante, A. and Sartori, D. (2016). From anthropocentrism to post-humanism in the educational debate.\u00a0Relations: Beyond Anthropocentrism<\/em>, 4 (2), 175\u2013194. Available from https:\/\/pdfs.semanticscholar.org\/cb6d\/16fb4c3d62275594fce6876f43b7d9841e84.pdf [Accessed 18 March 2018].<\/p>\n Heidegger, M. (1996).\u00a0Being and time<\/em>, translated by J. Stambaugh. Albany, NY: State University of New York Press.<\/p>\n Kahn, R. (2007). Toward a critique of paideia and humanitas: (mis)education and the global ecological crisis. In: Roth, K. and Gur-Ze\u2019ev, I., eds.\u00a0Education in the Era of Globalization<\/em>. Dordrecht, NL: Springer Netherlands, 1\u201328.<\/p>\n Kuby, C.R. (2017). Why a paradigm shift of \u2018more than human ontologies\u2019 is needed: putting to work poststructural and posthuman theories in writers\u2019 studio.\u00a0International Journal of Qualitative Studies in Education<\/em>, 30 (9), 877\u2013896. Available from http:\/\/doi.org\/10.1080\/09518398.2017.1336803 [Accessed 5 January 2018].<\/p>\n Ranciere, J. (1991).\u00a0The Ignorant schoolmaster: five lessons in intellectual emancipation<\/em>. Stanford, CA: Stanford University Press.<\/p>\n Ranciere, J. (2004).\u00a0Disagreement: politics and philosophy<\/em>. Minneapolis, MN: University of Minnesota Press.<\/td>\n Learning and Teaching Symposium Oui!Learn Report 2018 Contemporary universities are being called upon to address a wide agenda covering sustainability, society, employability and science, putting pressure on the curriculum. 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