By Peter Mayo
Via a sequence of writings from overseas students, Gramsci and academic idea will pay tribute to the academic impression of Antonio Gramsci, one of the best social thinkers and political theorists of the 20 th century.Represents sound social concept and a huge software and reinvention of Gramsci’s ideasCovers vital components similar to language and schooling, neighborhood schooling, and social paintings educationFeatures views from diversified geographical contexts
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Extra info for Gramsci and Educational Thought (Educational Philosophy and Theory Special Issues)
Livingstone, D. W. (1984) Class, Ideologies and Educational Futures (Sussex, The Falmer Press). Livingstone, D. W. (2002) Working Class Learning, Cultural Transformation, and Democratic Political Education: Gramsci’s legacy, in: C. Borg, J. Buttigieg, and P. Mayo (eds), Gramsci and Education (Lanham, MD, Rowman & Littlefield). Mancini, F. (1973) Worker Democracy and Political Party in Gramsci’s Thinking. Occasional paper. (Bologna, School of Advanced International Studies, The Johns Hopkins University).
Educational programmes targeting adults featured prominently in this all-embracing educational strategy. To appreciate the importance of the education of adults in this context, one should highlight some key features of Gramsci’s social theory. Gramsci and Marx It is common knowledge that the root of Gramsci’s theory is historical materialism. That Gramsci is indebted to Marx’s own thought goes without saying, despite the fact that many of Marx’s early writings were not accessible to him. After all, Gramsci is credited with having ‘reinvented’ some of Marx’s concepts when discussing important aspects of his native Italy’s post-Risorgimento state.
Hill ‘culture’ and ‘education’ are targeted as prime examples of this ‘self-forgetfulness’. e. within a narrow economy of exchange). With this alienation duly legitimated and rendered normative in all forms of institutional and non-institutional organization, Gramsci’s subsequent campaign of conceptual reappropriation (the de-commodification of that which had been fetishized) was no less than a struggle to institute a new forma mentis: a new way of conceiving man that allowed for a conscious and ‘willed’ extension of human onto-formative endeavour.