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.

This book discusses much of Heidegger's later thought on metaphysics as 'ontotheology', education, and National Socialism.

Martin Heidegger is, perhaps, the most controversial philosopher of the twentieth-century. Little has been written on him or about his work and its significance for educational thought. This unique collection by a group of international scholars reexamines Heidegger's work and its legacy for educational thought. Thematically, the collection focuses on Heidegger's critique of modernity and contributors investigate the central significance for education of Heidegger's ontology and his investigation of the question of the meaning of Being by examining his 'art of teaching' (a translation of his submission to the denazification hearing), his view of science and reason, his philosophy of technology, his poetics, and the implications of his thought for learning. These essays point to the crucial importance of Heidegger's work for understanding modern, highly-technologized forms of education and for the possibilities of redemption from its worst excesses.

The first book to document Heidegger's close connections to Nazism-now available to a new generation of students

This book seeks to develop the philosophy of Heidegger notion and reflects the growing importance of work based studies which is becoming of special interest to higher education institutions and commercial organisations. The author acknowledges the dominance of the economic discourse of higher education, but in this book he tries to argue that Heidegger offers a phenomenological approach to understanding the diversity to higher education that work based learning can bring. The book offers a structured argument for a phenomenological understanding of both the educational institution and the commercial environment to be considered as workplaces.

Echoes of No Thing seeks to understand the space between thinking which Martin Heidegger and the 13th-century Zen patriarch Eihei Dōgen explore in their writing and teachings. Heidegger most clearly attempts this in Contributions to Philosophy (of the Event) and Dōgen in his Shōbōgenzō, a collection of fascicles which he compiled in his lifetime. Both thinkers draw us towards thinking, instead of merely defining systems of thought. Both Heidegger and Dōgen imagine possibilities not apparent in the world we currently inhabit, but notably, find possible, through a refashioning of thinking as a soteriological reimagining that clears space for the presencing of an authentic experience in the space which emerges between certainties. Jenkins elucidates this soteriological reimagining through a close reading of both authors' conceptions of time and space, and by developing a practice of listening that is attuned to the echoes that resonate between the two thinkers. While Heidegger often wrote about new beginnings (as well as about gathering oneself, preparing the site, clearings, and practicing) in preparation for the evental un-concealing of truth, nowhere is this as present as in the enigmatic, difficult, and in fact beautiful, Contributions. To call a text beautiful, especially a work of philosophy, risks committing an act of disingenuity, and yet Contributions, like Jacques Derrida's Glas or Walter Benjamin's unfinished Arcades Project, rises to this acclaim through its very resistance to a system, its refusal to be easily digested, or even understood. Contributions is unfinished, partial, even at times muttered; it is the beginning of a thinking which takes place on a path and as such cannot imagine--or refuse--its final destination. It invites us to take up towards, but not to insist on, its thinking; it is a "turn" away from the reason and logic of a technologized world and returns philosophy--as a thinking--to a place of wonder and awe. Dōgen's Shōbogenzō, from another culture and time entirely, is also a beautiful text, for similar reasons. The Shōbogenzō, gathered first as a series of talks given by Eihei Dōgen (and later composed as written texts) details the process of understanding which leads, for Dōgen, to a position of pure seeing, or satori, and yet these talks are not simply rules for monks, nor merely imprecations and demands for a laity; rather, they open a being's thinking to the possibility of something purely other and work as a transition across worlds that also opens us to an other world. What both thinkers illustrate, as do the other thinkers drawn on in this project--most notably, those philosophers associated with the Kyoto School, who were both intimately aware of Dōgen's work, and studied, or studied with, Heidegger--is that world is not a fixed, stable entity; rather it is a fugal composition of possibility, of as yet untraversed--and at times un-traversable--spaces. Echoes of No Thing seeks to examine, within the lacunal eddies of be-coming's arrival, that space between which both thinkers point towards as possible sites of new beginnings.

This book explores the resurgence of interest in phenomenology as aphilosophy and research movement among scholars in education, thehumanities and social sciences. Brings together a series of essays by an international team ofphilosophers and educationalists Juxtaposes diverse approaches to phenomenological inquiry andaddresses questions of significance for education today Demonstrates why phenomenology is a contemporary movement thatis both dynamic and varied Highlights ways in which phenomenology can inform a broad rangeof aspects of educational theorising and practice, includinglearning through the body, writing online, being an authenticteacher, ambiguities in becoming professionals, and schooltransition