Global corporations and the senior executives who oversee them have been subject to great criticism in recent times: not only do such corporations hold extreme concentrations of wealth, but they continue to sanction staggering pay inequalities between the haves and the have-nots. At the same time, university-based business schools are conducting programmes of executive education seemingly customised to sanction these same inequalities. Heidegger and Executive Education is a piece of critical philosophy that has been written from within the business school in order to examine how this sheltered process of educating in-role corporate executives operates.
Thompson claims that executive education is based on a very simple premise: that an executive executes an order, and that executive education is an amelioration of that process. Thompson argues that the easiest way to conceive of executive education is to treat order and execution as cognates, as a single conceptual entity. Thus, he asks, if educating executives in line with the order-execution cognate involves swapping the boardroom for the classroom, and in keeping with the ‘critical’ tag, shouldn’t executive education be about questioning not only the execution, but also the dominant order? The author uses ‘time’ as the philosophical method by which one can undo the order-execution cognate, question the sanctity of the cognate and thereby halt the seemingly inexorable temporal sequence from order through to those orders becoming executed.
This book uses Martin Heidegger’s exotic philosophy of time in order to mount a philosophical challenge to the temporal sequentiality of executive education. It will therefore be of great interest to academics, researchers and postgraduates who are interested in Heidegger, the philosophy of education and executive education. It should also be essential reading for those involved in training, developing, and educating corporate executives.
2. The False Necessity of Executive Orders
3. Death and the Executionless-Execution
4. Anxiety is Nothing
5. No Time for Boredom
6. The Gods of Technology
7. Being Mindful of History
8. The Event of Appropriation
9. Ideal Romantic Remainders
This book series is devoted to the exploration of new directions in the philosophy of education. After the linguistic turn, the cultural turn, and the historical turn, where might we go? Does the future promise a digital turn with a greater return to connectionism, biology and biopolitics based on new understandings of system theory and knowledge ecologies? Does it foreshadow a genuinely alternative radical global turn based on a new openness and interconnectedness? Does it leave humanism behind or will it reengage with the question of the human in new and unprecedented ways? How should philosophy of education reflect new forces of globalization? How can it become less Anglo-centric and develop a greater sensitivity to other traditions, languages, and forms of thinking and writing, including those that are not routed in the canon of Western philosophy but in other traditions that share the ‘love of wisdom’ that characterizes the wide diversity within Western philosophy itself. Can this be done through a turn to intercultural philosophy? To indigenous forms of philosophy and philosophizing? Does it need a post-Wittgensteinian philosophy of education? A postpostmodern philosophy? Or should it perhaps leave the whole construction of 'post'-positions behind?
In addition to the question of the intellectual resources for the future of philosophy of education, what are the issues and concerns that philosophers of education should engage with? How should they position themselves? What is their specific contribution? What kind of intellectual and strategic alliances should they pursue? Should philosophy of education become more global, and if so, what would the shape of that be? Should it become more cosmopolitan or perhaps more decentred? Perhaps most importantly in the digital age, the time of the global knowledge economy that reprofiles education as privatized human capital and simultaneously in terms of an historic openness, is there a philosophy of education that grows out of education itself, out of the concerns for new forms of teaching, studying, learning and speaking that can provide comment on ethical and epistemological configurations of economics and politics of knowledge? Can and should this imply a reconnection with questions of democracy and justice?
This series comprises texts that explore, identify and articulate new directions in the philosophy of education. It aims to build bridges, both geographically and temporally: bridges across different traditions and practices and bridges towards a different future for philosophy of education.