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By Salman Ahmad
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G. g. ‘inappropriately directed laughter’). Of course, her examples are carefully chosen, for it is the academics who have the freedom of thought, it is the students who have the restrictions on their speech. Perhaps not surprisingly she was criticized at the time for the manner of her argument throughout the text (Lazare 1997). She dismisses the ideas of Stanley Fish, who, at the time, was defending restrictions on speech on the grounds that, in reality, free speech only protects the rich and powerful: ‘the first amendment is the first refuge of scoundrels’ (Fish 1994), and proceeds to give examples of double standards.
This clearly speaks to the view that learning should not be considered of something, but rather should be conceived as a way of speaking about something, or perhaps better, concerns how one comes to be involved in a conversation. Somewhat ironically, Searle manages to align Oakeshott with a rather conservative position, in conceiving learning to be about how one learns the language of a discipline’s discourse: ‘a kind of acceptance of the rules of the various discourses’ (Searle 1990: 41). But his more damning criticism is how Oakeshott, like others, seems to tacitly accept that the knowledge of the humanities is knowledge, ignoring the fact that scientific knowledge is very different: ‘The natural sciences do not fit his model because, for the most part, the world of the natural sciences is not a world of meanings; it is a world of things’ (Searle 1990: 41).
Choi and Murphy 1992: xii) Here we see the authors unwilling to grant credence to the view that PC is either about control or tyranny, or trivialization. It is in fact diametrically opposed to the first two, and very serious. Forget the ironies and contradictions, which when highlighted by left or right will only give credence to these charges. These PC world • 19 authors seem determined to keep the PC debate on higher philosophical ground. To them, at heart, PC is about democracy and, fundamentally, about epistemology.