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Published online by Cambridge University Press: 08 January 2010
Philosophy, as I conceive it, is a journey and a quest. Conducted individually, it is nevertheless a collective attempt on the part of human beings from differing cultures and times to make sense of the arbitrary contingency of human existence, to find meaning in life. So understood, the impulse to philosophise needs no explanation or apology. It belongs to us all, and it exerts its own categorical imperative. Here I may quote the words of a wise woman, an invented contributor to this debate, who spoke of the common mind, the common store of wisdom which has the power to outlast the individual. ‘For this’, she said, ‘is what philosophy is: not an esoteric discipline, but the common endeavour of the human race to understand and come to terms with its own perilous, fragile and ultimately ephemeral existence’ (Almond, 1990, 185).
1 The relation between plural ‘actual’ worlds and relativism is discussed in Margolis (1991, ch. 6)
2 I have discussed these aspects of educational theory more fully in Cohen 1981, 1982.
3 Cited by Margolis, , 1991, 25.Google Scholar
4 Skinner describes Foucault, Wittgenstein, Feyerabend and Derrida as ‘the grandest theorists of current practice throughout a wide range of the social disciplines’ (1985, 21).