Bøker av Kaustuv Roy

This book provides a new understanding of art education, connecting art, necessity, and pedagogy. Plenty has been written about art education, but its potential contribution to inner autonomy and existential emancipation due to the re-articulation of time and space in art has not been adequately explored in a pedagogic context. This book explores art as an affective continuum--not a plaything of culture, but rather a mode of alignment of the existential Eros with our ontological truth.

This book argues that global crises such as the present Covid-19 pandemic are correlates of the contemporary thought regime that it calls technohumanism. Taking up the pandemic as the central case in point, the book shows how the basic assumptions of technohumanism encourage large-scale dependencies and a consequent loss of endurance in the populace. Next, it shows that a form of recuperation can be pedagogically attempted by means of a ¿psychoanalysis¿ of thought which releases it from the humanist limits placed on it. To do this, it introduces the notion of a living unconscious as distinct from the Freudian Unconscious, and argues that in the living unconscious there is no distinction between the prehuman and the posthuman, and a posthumanist pedagogy can be constructed on the basis of an adequate transfer of prehuman dynamism.

This book presents authentic educational experience as the actualization of a potential within a phenomenological field whose axes consist of the somatic, the psychic, and the symbolic, thereby rejecting the one-dimensionality of contemporary education that is primarily mind-oriented.

Against the backdrop of a historical debate between science and philosophy with regard to the nature of time, this book argues that our commonsense understanding of time is inadequate-especially for education.

This book facilitates a missing dialogue between the secular and the transsecular dimensions of human existence. Kaustuv Roy argues that since secular reason of modernity can only represent the empirical dimension of existence, humans are forced to privatize the non-empirical dimension of being.

This book engages with the dynamic intersection of several domains such as philosophy, psychology, sociology, and pedagogy, in order to critically analyze and reinvent our understanding of curriculum. Which indigenous understandings can be recovered in order to reinvent curriculum with greater relevance for diverse peoples?