By Brecht de Smet
In A Dialectical Pedagogy of rebellion, Brecht De Smet bargains an highbrow discussion among the political thought of Italian Marxist Antonio Gramsci and the cultural psychology of Soviet philosopher Lev Vygotsky in the framework of the Egyptian 25 January Revolution. Their come upon affirms the iconic desire for a coherent conception of the progressive topic within the period of worldwide capitalism, in response to a political pedagogy of subaltern hegemony, unity, and reciprocal education.
Investigating the political and fiscal lineages and results of the mass rebellion of Tahrir sq., De Smet discusses the emancipatory achievements and hegemonic disasters of the Egyptian workers’ and civil democratic pursuits from the viewpoint in their (in)ability to build a real dialectical pedagogy.
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Additional info for Dialectical Pedagogy of Revolt: Gramsci, Vygotsky, and the Egyptian Revolution
In order to understand the formation of such a subject, this chapter briefly discusses the tension between individual and collective forms of subjectivity through an exploration of the philosophical roots of the modern concept of the subject. Mind and Body In modern society the dominant conception of the subject is the individual person. Ideologically this concept is expressed by laws and rights that constitute an individual human being as an actor in the civil and political sphere and by the prevailing paradigm of methodological individualism in the social sciences, especially economics and psychology.
If, however, philosophy begins with an Act, then it finds itself as the precise point where these two worlds are connected with each other and from which they can both be surveyed in a single glance. fichte 1994, 51 Self-consciousness is nothing else than human activity reflected back on itself. There is no abstract transcendental subject that forms the universal, rational kernel of every ‘real’ individual human being. The thinking subject and the object of thought are not a priori categories, but they emerge from the primordial substance of activity.
With regard to the medium of the message, Eliott Colla observed that the chant’s rhythm “[…] is a familiar part of the soundtrack of Arabic-language activist public culture. While […] this particular couplet is not rhymed, it can be sung and shouted by thousands of people in a unified, clear, and preordained cadence – and that seems to be a key factor in why it has worked so well” (Colla 2012, 50). Both in Tunisia and Egypt, protesters presented themselves as ‘the people’ wanting the fall of ‘the régime’.