Bryn Mawr Faculty

Faculty and staff in higher education are looking for ways to address the deep inequity and systemic racism that pervade our colleges and universities. Pedagogical partnership can be a powerful tool to enhance equity, inclusion, and justice in our classrooms and curricula. These partnerships create opportunities for students from underrepresented and equity-seeking groups to collaborate with faculty and staff to revise and reinvent pedagogies, assessments, and course designs, positioning equity and justice as core educational aims. When students have a seat at the table, previously unheard voices are amplified, and diversity and difference introduce essential perspectives that are too often overlooked.

In particular, the book contributes to the literature on pedagogical partnership and equity in education by integrating theory, synthesizing research, and providing concrete examples of the ways partnership can contribute to more equitable educational systems. At the same time, the authors acknowledge that partnership can only realize its full potential to redress harms and promote equity and justice when thoughtfully enacted. This book is a resource that will inspire and challenge a wide variety of higher education faculty and staff and contribute to advancing both practice and research on the potential of student-faculty pedagogical partnerships.

Presenting a conceptual framework for understanding the various epistemological, affective, and ontological harms that face students from equity-seeking groups in postsecondary education, Promoting Equity and Justice Through Pedagogical Partnership applies this conceptual framework to current literature in partnerships, highlighting the promise of partnership as the way to redress these harms.

The authors ground both the conceptual framework and the literature review by offering two case studies of pedagogical partnership in practice. They then explore the complexities raised by their framework, including the conditions under which partnerships themselves may risk reproducing epistemic, affective, or ontological harms. Applying the framework in this way allows them to propose strategies that make it more likely for these mediations to be successful.

Finally, the authors focus on the future of pedagogical partnership and share their perspectives on new directions for inquiry and practice. After summarizing the overarching themes developed throughout the book, the authors leave the reader with a set of questions and recommendations for further inquiry and discussion.

In Gadamer's HermeneuticsRobert J. Dostal provides a comprehensive and critical account of Hans-Georg Gadamer's hermeneutical philosophy, arguing that Gadamer's enterprise is rooted in the thesis that "being that can be understood is language." He defends Gadamer against charges of linguistic idealism and emphasizes language's relationship to understanding, though he criticizes Gadamer for too often ignoring the role of the prelinguistic in our experience. Dostal goes on to explain the concept of the "inner word" for Gadamer's account of language. 

The book situates Gadamer's hermeneutics in three important ways: in relation to the contestability of the legacy of the Enlightenment project; in relation to the work of his mentor, Martin Heidegger; and in relation to Gadamer's reading of Plato and Aristotle. Dostal explores both Gadamer's claim on the Enlightenment and his ambivalence toward it. He considers Gadamer's dependence on Heidegger's accomplishment while pointing out the ways in which Gadamer charted his own course, rejecting his teacher's reading of Plato and his antihumanism. Dostal points out notable differences in the philosophers' politics as well. Finally, Dostal mediates between Gadamer's hermeneutics and what might be called philological hermeneutics. His analysis defends the civic humanism that is the culmination of the philosopher's hermeneutics, a humanism defined by moral education, common sense, judgment, and taste. Supporters and critics of Gadamer's philosophy will learn much from this major achievement.

This book explores a new character archetype that permeated Soviet film during what became known as the era of Stagnation, a stark period of loneliness, disappointment, and individual despair. This new type of character was neither negative nor positive, but nevertheless systematically undermined Soviet norms of behaviour, hairstyle, dress, lifestyle, and perspective, in stark contrast to Socialist Realism's traditional, positive hero who fought for Soviet values and who vanquished the enemies of socialism. The book discusses a wide range of films from the period, showing how the new antiheroic archetype of Stagnation resonated through a multitude of characters, mostly male, and vividly reflected the realities of Soviet life. The book thereby provides great insight into the lives, outlook, and psychology of citizens in the late Soviet period.

Schlosser shows that the Histories, which chronicle the interactions among the Greek city-states and their neighbors that culminated in the Persian Wars, illuminate a telling paradox: at those times when humans appear capable of exerting more influence than ever before, they must also assert collective agency to avoid their own downfall. Here, success depends on nomoi, or the culture, customs, and laws that organize human communities and make them adaptable through cooperation. Nomoi arise through sustained contact between humans and their surroundings and function best when practiced willingly and with the support of strong commitments to the equality of all participants. Thus, nomoi are the very substance of political agency and, ultimately, the key to freedom and ecological survival because they guide communities to work together to respond to challenges. An ingenious contribution to political theory, political philosophy, and ecology, Herodotus in the Anthropocene reminds us that the best perspective on the present can often be gained through the lens of the past.