Artifact Two

Annotated Bibliography

The process of writing a critical doctoral dissertation begins with writing a review of relevant literature, which is some ways is similar to an annotated bibliography. To be adequate in addressing the grounds for domination in society and to reject the affirmation of the given, of the “is”, as Rush (2004) points out, fundamental “dimensions” and positions ought to be considered if we are to critique social contradictions with emancipatory intent. Here, social contradiction refers to the very structure of neoliberal capitalist society, the context in which my research is situated. Rush emphasizes that understanding the depth of humanities and the value of foundational studies,

allows for an immanent critique that is historical, one that elucidates a dialectical historical dynamic intrinsic to the social formation that points itself — to that realizable ‘ought’ which is immanent to the ‘is’ and which serves as the standpoint of its critique. Such an immanent critique is more fundamental than one that simply opposes. (p. 170)

Knight (2008) goes one step further, and claims that “great works of the past are a repository of knowledge and wisdom which has stood the test of time and is relevant in our day” (p. 116).

Since I enjoy coming into contact with humanity's greatest ideas and thereby developing my intellect, I situate the authors below as my annotated origins, because they affected my thinking around issues in social science, and track major themes in the development of reason, science and humanism. My bibliography comprises ten parts: the first entry, Knight`s Issues and alternatives in educational philosophy, seriously considers school philosophy, and surveys philosophic issues relevant to the educational profession. The second piece, Freire`s Pedagogy of hope: Reliving pedagogy of the oppressed, situates hope in our educational practice and considers engagement with criticisms and authenticity. This complements the third entry, Brookfield`s The power of critical theory: Liberating adult learning and teaching, which concerns learning to challenge ideology, and to contest hegemony in order to overcome alienation, learn liberation and reclaim reason in adult education perspective. In the fourth annotation, Battiste`s Decolonizing education. Nourishing the learning spirit, I speak to the importance of decolonizing our colonial past and I emphasize the Indigenous way of knowing. I have included Morris` work, Philosophy and the American school: An introduction to the philosophy of education, in the fifth section, and Passmore`s The philosophy of teaching,in the sixth section, because, in part, it speaks to my philosophical understanding and synthesizes theoretical perspective with educational philosophy and practice. The seventh entry, Foucault`s Power/knowledge: Selected interviews and other writings, 1972-1977, is the screwdriver that short-circuits and jump starts my thinking around power. Foucault stresses that systems of power can be dismantled, but to do this one needs to open a toolbox, pick out a wrench and use it. Greene, in section eight, Releasing the imagination. Essays on education, the arts, and social change, makes an impassioned argument for using the arts as a tool for opening minds and for breaking down barriers to imagining realities of worlds. In entry number nine, Kuhn in The structure of scientific revolutions, speaks to the dedication of solving puzzles. Addresses the problem of why in the history of science one paradigm is chosen over another, and concludes by saying that ultimately the decision lies with the ongoing scientific community. This is a process of commitment to addressing serious anomalies through crisis and finding resolution by a new paradigm (shift); a new theory is not chosen to replace an old one, but rather a new theory is created because of a change in world view. Finally, in the tenth section, Tarnas`s The passion of the Western mind. Understanding the ideas that have shaped our world view is a moral reasoning assessing the state of humanity. It provides a humanistic perspective to help frame all nine prior entries, as well to me, by attempting to restate the ideals of Enlightenment(liberty, progress, tolerance, constitutional government, etc.) in the concepts of 21st century. Essentially, it lays out the framework for who we are, where we came from, what our challenges are, and how can we meet them. This lies precisely at the heart of my academic journey; if I dare to understand, progress is possible.

To fully comprehend my specific doctoral areas, I delved deep into sources that address my epistemology's concerns with underlying focus on the pursuit of understanding, rather than the pursuit of knowledge. By reading carefully and responding critically, I aim to attain a perspective that allows me to develop my own point of view, and, ultimately, to develop my “research scaffold” upon which my doctoral dissertation will be built.

My annotated bibliography represents an entry point to the areas that are discussed throughout my literature review. The process of annotating provided an initial then an additional opportunity to consolidate my thinking, reflect on my previous investigations, and prepare myself for upcoming research in my subject area.

Knight (2008) contends that a successful educator is a forward-looking individual whose process of thinking must be dynamic and ongoing, while he/she also seeks to accomplish an educational inquiry that is concerned about who the individual is now, and now, and now; because, indeed, there is movement.

We must learn to make our own interpretations rather than act on the purposes, beliefs, judgments, and feelings of others. Facilitating such understanding is the cardinal goal of adult education, and is fundamental for construing meaning from experience as a guide to action.

Knight, G. (2008). Issues and alternatives in educational philosophy(4th ed.). Berrien Springs, Michigan, MI: Andrews University Press.

George Knight, a former classroom teacher and school administrator, holds a doctorate in the Philosophy of Education. In his textbook, he provides an objective introduction to the major educational philosophies, and describes in plain, easily-understood language how traditional philosophies compare, contrast and situate. It is a gap-filling book that clarifies the relationship between philosophic starting points and educational outcomes. Essentially it is a handbook alternating between theory and practice with many questions deliberately left unanswered, but every page provides something truly profound. Knight provides the reader with the platform to facilitate discussions, stimulate thinking, pose questions, and continue thinking about those questions. The book clearly emphasizes that all educational practices are built upon assumptions rooted in philosophy, and that various philosophical paradigms lead to varying educational practices. Returning to this issue on many occasions, Knight argues that

the function of educational philosophy has traditionally been … to develop and prescribe educational aims and practices that are built upon, and are in harmony with, a philosophic outlook based on a particular view concerning the nature of reality, truth, and value. …[T]he role of educational philosophy is not to develop some new educational ‘ism’ or ideology, but to help us better understand the meanings of our current ideologies. (p. 147)

It is reassuring to learn that we do have a hand in constructing our truth. The benefit to be achieved, Knight further notes, begins with solving and re-evaluating “the language problem” that is, substituting ambiguous slogans for meaningful, precise terms. Then, by clarifying conceptual paradigms used by educators, and adding rigor and precision to the study of education as a professional field we will be in a better position to disentangle educational problems.

Freire, P., & Freire, A.M.A. (1994). Pedagogy of hope: Reliving pedagogy of the oppressed. New York: Continuum.

This book, written a quarter of century after Pedagogy of the Oppressed, demands hope to be anchored in practice. Paulo Freire, the great Brazilian educator, author, philosopher, and a prominent advocate of critical pedagogy, emphasizes the importance of hope in our educational work; however, while he asserts that we have to unveil opportunities for hope for our learners no matter what the obstacles may be, one learns from his book that just to hope is not enough—it has to be more than that. Hope requires education; it “needs to be” ontological. In other words, the struggle to improve the world should be performed with hope anchored in practice; as he notes, “we need critical hope the way fish need unpolluted water” (p. 2). Freire challenges “hopelessness, pessimism and fatalism” (p. 2) and retains an objectifying connection to the world expressed by his commitment toward morally-sound approaches when we put theory into practice.

[T]he attempt to do [our work] without hope, in the struggle to improve the world, as if that struggle could be reduced to calculated acts alone, or a purely scientific approach, is a frivolous illusion… [T]he need for truth as an ethical quality of the struggle is…essential; hope…demands anchoring in practice, [and] needs practice to become historical concreteness. (p. 2)

Accomplishing work after Freire cannot only mean offering hope to communities as if it is something that we possess and that we can offer. Rather, hope is what emerges through serious and critical engagement in authentic partnerships with real-life challenges encountered by the society at the local, regional and hopefully global level. Freire`s point is worth reiterating, that hope is meaningless if is not anchored in practice. Freire’s wide experience of travels and meetings throughout the world illuminates the semi-autobiographical tone of this book and encompasses discussions with Spanish guest workers in Switzerland, purification rituals in Fiji and a visit to the Segundo Montes refugee settlement in El Salvador, Chile amongst other events. Freire refers to these meetings and travels as strands of a fabric out of which he formulated and revisited his responses to oppression—a recurring reference to Pedagogy of Oppressed.Hope does not lie in what we can give to or do for those in need, but in what we can learn from them and the opportunities we make available for them in order to become present, self-assertive and critical individuals in an unjust world:

[I]n this fashion, as their consciousness of the situation grows in acuity, men [and women] ‘appropriate’ that situation to themselves as a historical reality that is thereby subject to transformation by them”(p. 56).

If one engages critically with Freire’s work, as I did, one moves beyond his ideas and finds a way to investigate societal issues by providing knowledge of the forces of oppression. For instance, as Giroux (2014) points out, academics, who hold privileged class positions, now witness their academic freedom curtailed by being expected to meet standards of performance and quality assurance associated with the rise of neoliberal politics and economics. A scholarship of Freire`s critical pedagogy involves overturning dominant narratives by identifying sites that are entry and exit points for public discourse, seeks to destabilize dominant understandings, and provides alternative and hopeful solutions for people, motivating us to challenge the prevailing views of oppression and domination. With concepts such as“critical thinking”, “informal education”, “untested feasibility”, “existential weariness”, “oneness in difference” and so on Freire's work is an enlightening in-depth overview on how to challenge the status quo.

Brookfield, S. (2005). The power of critical theory: Liberating adult learning and teaching. San Francisco, CA: Jossey-Bass Publishers.

Stephen Brookfield, the John Ireland Endowed Chair at the University of St. Thomas in Minneapolis, Minnesota, is author, co-writer and editor of 18 books on adult learning, teaching, critical thinking, discussion methods and critical theory. In this book, I take sides with two benchmark arguments. First, I accept that we should be thinking more critically, and second, by looking at the work of key theorists associated with the Frankfurt School, then provides further meaning to our understanding and makes the implications more intelligible by exploring in-depth critical theory from the perspectives of race and gender and talks about what teaching critically involves.

Critical thinking fosters important skills that permit us to comprehend the world, and to act within and upon the world in ways that allow conditions for in-depth discourse:

[L]earning to be critical describes the process by which we become more skillful in argument analysis. In this tradition we act critically when we recognize logical fallacies, when we distinguish between bias and fact, opinion and evidence, uninformed judgement and valid inference, and we become skilled at using different forms of reasoning. (p. 14)

It is critical thinking that offers an agenda for change. These dialogues should not be isolated conversations nor business-orientated sessions; instead, they should address social reality with a focus on common interests, and—as he puts it—they should “prevent the emergence of inherited privilege” (p.331). Brookfield explains that hegemony is the process by which we learn to embrace enthusiastically a system of beliefs and practices that end up both harming us and supporting the interests of others who have power over us (p.93). He contends that we have to contest this aspect of hegemony that places control over the people in the hands of the powerful and influential; otherwise, people will “learn to accept as natural and in their own interest an unjust social order” (p.43). Brookfield offers an alarming explanation when he points out that the dark irony, the cruelty of hegemony, is that adults take pride in learning and acting on the beliefs and assumptions that work to enslave them. In learning diligently to live by these assumptions, the book also reveals that people become, as Saul (1995) puts it, their own jailers, leaving the reader anxiously waiting for the release that never comes.

Critical thinking is an activity through which we question the assumptions underlying our personal ways of thinking and acting, and this then prepares us to think and act differently. It is the ability to move beyond what is obvious, to look at things in a broader context and make rational assumptions, to look “behind the shelf.”

Brookfield`s summary of the work of Frankfurt scholars explores concepts related to critical theoretical analysis. Since ideologies are embedded in our language, social norms, and cultural expectations challenging ideology is of primary importance. The second task is to confront hegemony. In the third Brookfield unmasks power by drawing on Foucault’s disciplinary power and self-surveillance. Fromm’s writing is used to describe how we can respond and help our students respond to feelings of overcoming alienation—the fourth task of critical theory. Marcuse’s concept of one-dimensional informs the fifth task: learning liberation. In the sixth task, Brookfield uses Habermas’s description of the lifeworld to reclaim reason.

The notion that the lifeworld has become uncoupled from and colonized by the system determines “how we experience reality” (p. 56), calls transformative learning theory. The final learning task of critical theory is practicing democracy. From this premise Brookfield posits the question “How can we do anything?” (p. 371) and provides a useful response “[Use] whatever energy you have most efficiently,…don`t obsess fretfully over things you can`t control,…get adults to act and think critically,…promote [democratic] practices, and make students aware of the many traps that lie in wait for those who engage in these activities” (p. 371). Surely, this way, we can act believing that we are changing the world for the better.

Battiste, M. (2013). Decolonizing education. Nourishing the learning spirit.Saskatoon, SK: Purich Publishing Limited.

This book advocates for substantive reform of the education system and rejects the inherent racism of the colonial order in the education system. Further, by resisting the suppression of Indigenous humanities, sciences, and languages the narrative claims these studies as vital fields of knowledge. Canadian First Nations educator, author and professor at the University of Saskatchewan in the Department of Educational Foundations, Marie Battiste describes education as a process by which a society expresses its reality and values, processes its culture, and transmits it to each generation. The modern curriculum is the tool the state uses to approve and standardize what counts as knowledge, and the elite in power choose what content and methods will be sanctioned; thus schools can be used for hegemonic purposes. This conforms to my understanding of school as a societal institution “under the best of conditions.” The parentheses remark serves as a caution that the best of conditions need not always hold. Battiste accentuates the importance of dialogue between educators and policy makers in order to avoid the establishment of a mainstream curriculum that ignores other ways of learning. She also challenges us to formulate powerful questions, such as who are the people who make these decisions, how will their choices be made, and what governs those choices? What is the role of a critical education with regard to the hierarchy of power embedded in society? Certainly, Battiste’s particular concern is education among Aboriginal people specifically that the responsibility for Indigenous knowledge must begin with Indigenous people.

It is the Indigenous people who must provide standards, principles, and protections that accompany the centering of Indigenous knowledge, and articulate and clarify the visions for how these can support self-determination, healing, and the future… Indigenous knowledge can only be fully known from within Aboriginal languages, pedagogies, and communities. (p. 73)

The benefits of Indigenous knowledge should be acknowledged and sought out by all educators in their practice in order to facilitate sustained dialogue and respectful relations with Indigenous people, because, as Battiste points out, we, as educators, cannot allow educational systems have inequities coming from them. Drawing from Indigenous perspective, one can create a safe space for dialogue to share understandings and work together to create a common future that thrives on diverse knowledge systems and advocates reconciliation.

Morris, V. C. (1961). Philosophy and the American school: An introduction to the philosophy of education. Boston, MA: Houghton Mifflin.

A classroom teacher as well as a philosopher and educational theorist, Van Cleve Morris posits a simple yet essential and often forgotten paradigm: it is important to ask the right question. As is evident from the first two chapters of this book, the author seeks to establish the formula by which all human learning can be understood and managed from the educational philosopher's perspective. He wants us to have a theoretical perspective as well as an educational philosophy, and emphasizes the thought process of unification in order to understand “all that goes on in education” (p.8), so that if problems arise for which answers are not available we can look at theory to inform practical action. He insists that when our practical conduct is increasingly subject to critical theory, it becomes more and more professional in character. However, our conduct is also a function of time, age and the era within which we find ourselves. The first two chapters of the book provide a framework of what is to come in the later chapters in terms of philosophical dimensions of education and the essence of human nature, on which all education eventually works. This book is a brilliantly written piece that informs educators who seek an understanding of the relationship between philosophic principles and the practice of education, as it outlines a procedure for building a personal philosophy of education in our field. It also enables teachers to monitor and, if necessary, modify their teaching practices.

Passmore, J. (1980). The philosophy of teaching.Cambridge, MA: Harvard University Press.

This book is a philosophical searchlight that illuminates competencies of great importance to teachers. John Passmore, a former secondary teacher from Canberra, Australia, was a prominent philosopher, and professor at the Australian National University. He was also a visiting scholar at Institute of Education London, UK, and All Souls College, Oxford, UK. He emphasizes the following skills: teaching—an activity “aimed at the achievement of learning and practiced to respect the student`s intellectual integrity” (p. 19); developing capacities, the “know-how”, the “learn by doing”, the “three R`s”; teaching to acquire information, “in one word, from experience” (p. 57); imparting information,“to rephrase what has been taught [by the students`] own words”; cultivating habits, “attempting to establish routines” and reasoning (p. 131); cultivating imagination, “the chief aim of education” (p. 145); teaching to be critical—the capabilities of opposites”—a matter of forming a person's character; teaching to care and to be careful, “to persuade students that it is worth doing, worth persisting with.” (p. 188);sex education,is “in essence a form of moral education” (p. 242). By providing a series of understandings about the way things are Passmore`s frame work has direct bearing on the importance of philosophy in teaching. In a sense, theory and practice go hand in hand. Philosophy has knowledge and understanding to offer concerning with ways of thinking and talking about the world and can bear fruit upon the processes of education and teaching.

Both Morris and Passmore contribute to my philosophical theory concerned with the concepts of learning, teaching, and examining.

Foucault, M. (1980). Power/knowledge: Selected interviews and other writings, 1972-1977. C. Gordon (Ed.). New York: Pantheon Books.

Michel Foucault was a French philosopher, social theorist, philologist and literary critic. This is a book of selected short essays and interviews—eleven in total--that summarize some of his key ideas on the interdependence of knowledge and power. That it is quite impossible for power to be exercised without knowledge and it is impossible for knowledge not to engender power.His theories address the relationship between power and knowledge, and how these entities are used as a form of social control through societal institutions. Foucault talks about the circularity of power when he asserts that it is not just one-way, but rather moves in all different kinds of ways. He argues that in contemporary society, power works in many ways, and that it should be understood as a circulation or flow around society rather than something statically imposed from above. He sees the adult as conspiring in his or her servitude, thereby not needing the state to reinforce it. He insists that power is “always already there, that one is never ‘outside’ it, that there are no ‘margins’ for those who break with the system to gambol in” (p. 141). Part of what we do as adult educators is to recognize how power plays roles in our lives and the ways it is used and abused. Foucault asks, “Who then has power and what has he [she] in mind? What is the aim of someone who possesses power?” (p. 97), then answers:

What is needed [here] is the study of power in its external visage, at the point where it is in direct and immediate relationship with which we can provisionally call its object, its target, its field of application, there—that is to say—where it installs itself and produces its real effects (p. 97).

Then he concludes, “Let us [learn] how things work at the level of on-going subjugation” (p. 97). A critical theoretical understanding of adult learning should help us recognize the flow of power in our lives and communities, and help us redirect our efforts to serve the interests of many rather than the few. That is why it is important that, as critical theorists and adult educators, we resist the idea of choice being presented as only one option. There is always another way.

Greene, M. (1995).Releasing the imagination. Essays on education, the arts, and social change. San Francisco, CA: Jossey-Bass.

Maxine Greene was a Professor of Philosophy and Education at Teachers College, Columbia University. In this book, with her passionate voice, she makes an argument for using the arts as a tool for opening minds and for breaking down barriers to imagining the realities of world. Greene argues that imagination should define education in general. She further stresses the importance of schools being restructured as places where students reach out for meanings and where the previously unheard or silenced may have a voice. Of course, Greene fundamentally believes that art makes social change more possible, more powerful, and more tangible. And it is difficult to disagree. The process of art is, after all, the process of taking the impossible and the unimagined and making them possible, making them real, for, as Arendt (1958) points out, the task of renewing a common world. Again, how do we get from a work of art to global social change? A simplified version of Greene's process of equation might be: Art engenders participation. Participation creates community. Communities can elicit change. Along the way, she solicits the aid of philosophers John Dewey (creating possibilities: the power to act and the power to choose), Hannah Arendt (seeking contexts), Eco (resist society), Tarrou (health, integrity, purity), Sartre (what is the source of learning?), Habermas (philosophy's role in promoting self-reflectiveness), Merleau-Ponty (importance of keeping our ideas open), and many others. Greene's essays strike deep; she urges and guides us to reach out to the arts, more specifically to literature. On this note, Habermas goes one step further and reiterates the importance of going back to the seminal “Masters” (in Baynes, Bohman & McCarthy, 1987). Greene's story discloses a very important aspect to my undertaking—specifically, my role as a teacher. She notes that teaching is about “keeping the pain awake” (p. 113), further suggesting that,

the pain…must be lived through the teacher as well as the student, even as the life stories of both must be kept alive. This, it seems to me, is when real encounters occur—when human beings come together as being living in time. (p. 113)

This, to me, seems to be about how I break through the circles I am likely to create. How do I create open spaces in which I must make choices and act upon them? Greene's pain is about finding space for literary freedom. Only now, in trying to understand the contexts and gaining perspective on it, one realizes that this book provides a profound example of the possibilities of human experience and education's role in its realization.

Kuhn, T.S. (2012). The structure of scientific revolutions.(4th ed.).Chicago, IL: University of Chicago Press.

The key point I am taking out of this seminal work is that Thomas Kuhn, a Laurence Rockefeller Professor Emeritus of linguistics and philosophy at the Massachusetts Institute of Technology, shows us that science is not static, that scientific knowledge grows and evolves over time and is a very dynamic process that makes us realize that all knowledge is constructed.

The words structure and revolution are put up front in the book's title and used together throughout the text. Many working scientists agree that their work needs structure, hence Kuhn's theory that scientific revolutions also require structure. He lays out his structure with acute detail, providing every module within the structure with an outline and giving them names. Kuhn's revolution is not political, but intellectual. His notion of revolution stems from the purest of scholars, Immanuel Kant. Also living in turbulent times, Kant knew that something profound was afoot in Europe, as the political upheaval before the French Revolution was already unfolding. As a philosopher, he confesses that he is not concerned with the historical details; his focus is essentially scientific (Kant, 1905). When the first computer came out, it was hailed as revolutionary. The arrival of microwaves also revolutionized the kitchen. The word, once used sparingly, is now heard frequently, and it has become a praise word in ordinary discourse. I do not think Kuhn had such intentions, as he was a truth seeker. He prompts us that,

paradigm debates are not really about relative problem-solving ability, though for good reasons they are usually couched in those terms. Instead, the issue is which paradigm should in the future guide research on problems many of which neither competitor can yet claim to resolve completely (p. 156).

Kuhn calls for alternative ways of practicing science where decisions must be based less on past achievements than on future promise. His willingness to have faith that the new paradigm will succeed echoes Freire & Freire's (1994) notion of ontological hope. Kuhn's structure of scientific revolutions provided (social) science with a dedication to solving complicated matters, and as long as it is successful at explaining observed phenomena and dedicated to solving problems, it will remain effective.

10.

Tarnas, R. (1991). The passion of the Western mind. Understanding the ideas that have shaped our world view. New York, NY: Ballantine Books.

Kuhn's (2012) theoretical stance is rooted in Aristotle's essentiality that something is always in dispute (Roberts, Bywater & Solmsen, 1954), thereby placing a special demand on the audience. One states a compelling example about something, and almost everyone in the audience agrees—a paradigm. The word paradigm is here to be grabbed, and Richard Tarnas,a professor of philosophy and psychology at the California Institute of Integral Studies, grabs it with both hands. He demands his reader to enter into a frame of reference that is sometimes radically different from our own. Intellectual and imaginative flexibility is required to understand the organized chronological narrative—the classical, the medieval, and the modern. Emotion and imagination are of prime importance in Tarnas' perspective. Through the works of Blake, Novalis, Schopenhauer, Kierkegaard, Dostoevsky, Nietzsche, and Goethe, and many others before and after them, the book renders a deeper understanding of the world. True meaning can be produced only from “within man's [and woman's] intellectual imagination” (p. 369). Such a perspective suggests that the powerful expression of the human mind enacts through the autonomous human intellect and is capable of reaching a highly critical stage of development.

Through the human intellect, in all its personal individuality, contingency, and struggle, the world’s evolving thought-content archives conscious articulation…[K]knowledge of the world is structured by the mind's subjective contribution [therefore] the world's truth achieves its existence when it comes to birth in the human mind (p. 435).

For in this view, the epistemology derived from my annotations perpetuated throughout by Foucault's, Arendt's, Greene's and Kuhn's narratives provide an important piece to my study, that through an occasionally fortunate combination of rigor and inventiveness, a pure conception of framework for knowledge can be found in the empirical world, at least temporarily.

References

Arendt, H. (1958).Human condition.Chicago, IL: University of Chicago Press.

Baynes, K., Bohman, J., & McCarthy, T.A. (1987). After philosophy: End or transformation?

Cambridge, MA: MIT Press.

Freire, P., & Freire, A.M.A. (1994). Pedagogy of hope: Reliving pedagogy of the oppressed. New

York: Continuum.

Giroux, H. (2014). Neoliberalism`s war on higher education. Toronto, ON: Between the Lines.

Kant, I. (1905). Critique of pure reason. New York: Collier.

Knight, G. (2008). Issues and alternatives in educational philosophy(4th ed.). Berrien Springs, MI:

Andrews University Press.

Kuhn, T.S. (2012). The Structure of Scientific Revolutions.(50th Anniversary edition). Chicago, IL:

University of Chicago Press.

Roberts, W., Bywater, I. & Solmsen, F. (1954). Rhetoric(1st Modern Library ed.]. New York: Modern

Library.

Rush, F. (2004). The Cambridge companion to critical theory. New York: Cambridge University

Press.

Saul, J. (1995). The unconscious civilization (Massey lectures series). Concord, ON: House of

Anansi Press.