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Exosomatic memory is a crucial phase in the evolution of humanity because it enables learning to take place across groups and generations rather than exclusively through lived experience or one on one transmission. Exosomatic memory is the attribution of knowledge to objects, such as art or writing, which allows epistemology to be transmitted beyond the individual to subsequent generations of people. Exosomatic memory is the key to the transmission of culture and knowledge, beyond the individual who learns exclusively from personal experience. This places technologies such as writing and art in a key position for the education of culture and knowledge. Stiegler develops these ideas, following Martin Heidegger, Leroi-Gourhan and Derrida from the Palaeolithic to the contemporary. Maori use of natural objects as exosomatic transmission of intergenerational learning exceeds the technological enframing of modernity outlined by Heidegger. For indigenous peoples, exosomatic memory is cultural, technological "and" ecological. Stiegler argues that the impact of cybernetics on knowledge production is accelerating the technological enframing of knowledge (2018). Consequently, information technologies are leaving the human mind behind, in passive receptivity rather than dynamic creativity. The prefrontal cortex is slower than the internet, exacerbating a widening lag in active understanding, in favour of passive absorption. Alienation and epistemological entropy are trapping us in climate change and the anthropocentric Capitalocene. Maori insight may cut the Gordian knot and sidestep the alienation and determinism of technological modernity.

The world is changing, but political and educational institutions appears to be stuck in the 19th century. Modern policy and education are both premised on an Enlightenment assumption of the human, rational, individual subject. Increasingly, elements of these philosophical premises are being interrogated. The critique emerges from the environmental interest in collapsing the dualism between subject and object, and reintegrating the human with/in our ecological context. Indigenous philosophy is important for rethinking the integration of the dualism between humanity and ecology. Maori philosophy is a vital counterpoint to the anthropomorphic position of modern policy and education. Taking Maori concepts to inform contemporary philosophy generates a substantive shift in world view that does not lose sight of the solipsist, phenomenological parameters of human sense making, but enables us to make deeper ethical decisions, and transform the basis of education and policy.

Teleological progress is the underlying motif of modern culture, and informs education, innovation, and economic development. Progress includes a gradual increase in consumerism. Since the 1940s, the Keynesian Settlement and its embedded belief in progress is legislated in exponential 2-3% economic growth. Unfortunately, climate change is a direct result of the increasing amounts of CO2e byproduct that gets expelled in the production of plastic consumer items, and this production increases exponentially year on year. We are now hearing serious concerns from scientists about the sixth great extinction, the Anthropocene epoch, and the end of modernity in ecological collapse. In this article I argue that climate change is an outcome of our dedication to progress and consumerism and I try and unravel the mechanics of exponential economic growth in contrast to an alternative model of economics and debt, first developed in Mesopotamia about 5000 years ago. The contrast may not be operationalisable in modern times, but it does offer a significant counter-argument to the concept of progress and shows that Steady State economics has been successfully implemented by a continuous civilization for thousands of years. The depth of the philosophical shift is illuminated in the understanding of Mesopotamian theology, astronomy, astrology, and understanding of cyclic, rather than linear, time. This type of critical account highlights the need for education to fundamentally challenge some key norms in modernity, from "progress" to the sense of entitlement that consumerism and economic growth provide. Education is a key site for cultural transition, and as the constraints of climate change are making ever more clear, the moment to mobilise the educational sector is here.

Heidegger argues that modern technology is quantifiably different from all earlier periods because of a shift in ethos from in situ craftwork to globalised production and storage at the behest of consumerism. He argues that this shift in technology has fundamentally shaped our epistemology, and it is almost impossible to comprehend anything outside the technological enframing of knowledge. The exception is when something breaks down, and the fault 'shows up' in fresh ways. Stiegler has several important addendums to Heidegger's thesis. Heidegger fails to fully appreciate the early Greek myth of Prometheus, and the technological depth that fire offers all human societies. The fall, or failure, is doubled in the myth of Prometheus, and is at the root of all cultures. Since the onset of Information Technology, the acceleration of life is disorientating our Being. I argue the fall in both Heidegger and Stiegler has encaptured their imagination. Education is vital for generating the imaginary, along with the ability to think critically, and ensures the authenticity of political processes, but as importantly, it helps us to imagine the future beyond the Armaggedon scenarios of climate change, and ecological devastation. The Arts and Humanities are at the core of generating a new future.

AbstractEducation is concerned with the production of intelligence. Is AI intelligent? and what are the implications for educating humanity? Samuel Butler makes the case that machinery emerges in co-relation with the evolution of humanity. In other words, the evolution of machines relies on the human intervention for reproduction, and the evolution of human epistemology is shaped by the emergence of machines. Pre-empting themes of posthumanism over 150 years ago, Butler teases out the notion of intelligence in the evolution and communication of plants, animals, and machines. Stiegler worries that the rapid acceleration of automation, especially the emergence of the algorithms of artificial intelligence are disrupting the modern economic system by rupturing the relation between work and wages. Escalating entropy is overtaking the ordering of modernity. Education needs to engage with the contextual changes in modern expectations about work, as well as educational changes in thinking and learning. [ABSTRACT FROM AUTHOR]

Education is increasingly vocational and structured to serve the ongoing exponential increase in economic growth. Climate change is an outcome of these same economic values and praxes. Attempts to shift these values and our approach to technology are continually absorbed and overcome by the pressing motif of economic growth. In this article, Ruth Irwin uses Martin Heidegger's concept of the technological enframing of modernity to view economic growth. John Maynard Keynes's notion of economic growth (which he called the "multiplier effect") has impacted the pace of consumerism that now permeates every aspect of knowing about the world we live in. Irwin asks us to think through technological enframing anew by looking to an early mechanical Greek artifact, the Antikythera mechanism, which depicts a cyclical notion of time used by ancient cultures to define the rhythm of economic productivity. The earth-centric cosmos embodied by this mechanism helped the Mesopotamian economy stay within the parameters of the local ecology and demonstrates that cyclical economic growth may enable a civilization to maintain a steady state over time and survive for millennia. An earth-centric cosmology creates a different set of values, one that emphasizes the need to regulate the pace of consumerism rather than allowing it free rein "as by an Invisible Hand." The role of education in this exploration is twofold: first, it is a pivotal site for cultural exploration and transformation; and second, the expectations of the state strictly limit the forms education can take, so that as long as promoting economic growth defines state expectations, education will remain subservient to these values. If we aim to overcome climate change, Irwin concludes, we need to transform the expectations for education from society as well as from teachers.

This article is concerned with developing a philosophical approach to a number of significant changes to academic publishing, and specifically the global journal knowledge system wrought by a range of new digital technologies that herald the third age of the journal as an electronic, interactive and mixed-media form of scientific communication. The paper emerges from an Editors' Collective, a small New Zealand-based organisation comprised of editors and reviewers of academic journals mostly in the fields of education and philosophy. The paper is the result of a collective writing process.

For Heidegger, poetics is not merely a genteel pastime, extraneous to the real work of finding shelter, food and clothing as suggested by Maslow's hierarchy of needs. Poetry has a more "essential" role in human endeavour, bringing understanding of "Being" from concealment and introducing it in original and originating ways into language. Language is, for Heidegger, the "house" of Being. Heidegger regards poetics as a crucial means of rediscovering the appropriate relationship between ourselves and Being. In his early writings he tries to annihilate the ancient separation of the subject from the object which divorces humans as individuals from each other and from the earth. In the 1930s he discusses the ways that humanity becomes merely one object amongst all objects because of the technological enframing of everything as a consumable resource. In the light of reducing all beings to objects, nothing can be the subject of knowledge, and he acknowledges that there is some degree of significance to the age old separation of subjectivity. Poetics avoids the reduction of all knowledge to the objectification of technological enframing. Instead of constantly typifying all interaction, events, and objects as potentially consumable resources, poetics re-engages us with the task of what it is to be human--relating to beings as a whole. This paper explores the significance of poetics both in terms of the traditions of philosophical nominalism and in Heidegger's schema of onto-theo-logy.

In this paper the authors take up James Marshall's work on the individual and autonomy. Their suggestion is that although the liberal notion of the autonomous individual might give us a standard of reference for the freedom of persons, the liberal tradition also circumscribes that freedom by prescribing it both as an attribute of persons and as a necessity for persons to exercise, in the form of choice, even though the range of choice is in fact limited. Starting from an account of James Marshall and Colin Lankshear's respective work on the nature of the individual, and using Heidegger, Nietzsche, Merleau-Ponty and others, they reintegrate the individual into society as it were, and finally, search for means of escape from the determinism of "governmentality". Drawing on notions such as "technologies of the self", hysteria and excess, integration of body and mind, individual and environment, subject and object, they describe the difficult, hesitant work of bringing existing parameters of thought and behaviour into consciousness. Some consequences for the relations of teachers and students within the school context are suggested.

The question raised here is about the extent that liberal individualism and the consumerist ethos is the result of technology and to what extent is it the cultural norm of modernity. There has been a polarization in the way technology is understood. Predominantly it is assumed to be neutral but it can also be argued that technology exacerbates the understanding of people as "rational individual utility maximisers." C.A. Bowers argues that computer technology amplifies the conduit model of learning. The machine stores information and the student learns how to retrieve it and this constitutes neutral and objective research. Bowers advocates critical enquiry and an awareness of the socio-cultural factors that contribute to the generation of knowledge and community. The physiological parameters of machines are neither neutral nor strictly political. Technology shifts the constraints of phenomenological experience and encourages new and arguably impoverished ways of experiencing the world. However, by insisting on a critical dimension to understanding technology we could be able to transform education from its emphasis on vocationalism and governmentality to a more creative, equitable, and ecological set of factors.

The article explores the philosophical critique of digital spaces and their impact on human experience. It raises concerns about the transformation of human materiality into data and discusses issues related to privacy and knowledge control. However, it also acknowledges the potential benefits and liberating possibilities of digital spaces, including anonymity, cultural resonance, and academic dissidence.