Although there is only one name attached to this thesis, it wouldn't have come into existence if it were not for the help of a great many people. Heartfelt thanks go to my brilliant supervisors Torill Strand and Nick Peim. Working with you has been an absolute pleasure. Not only am I grateful to have such great philosophers, thinkers and writers comment on my work, I am also grateful for our friendship, and the confidence you have had in me as a philosopher.Both of you have taught me so much and the project would have been very different without you. Thank you Torill for having taken me to conferences and workshops (philosophy does really live and thrive in the Mediterranean), for involving me in numerous stimulating projects and exposing me to the life and works of a philosopher from day one. Thank you so much for your enthusiasm, generosity, and confidence. Nick, thank you for showing me England, where they drive on the left, and for showing me that philosophy is neither abstract nor elongated from daily life, even when it is. Your interest in my project has been continuously uplifting, and I have been looking forward to each and every one of our FaceTime chats. I've learned that Tony Soprano's «eh, waddaya gonna do?» is a great question to ask in the face of philosophical adversity. Torill and Nick, I am happy that our friendship and collaborations can continue.Catherine Malabou, I sincerely appreciate our friendship, your hospitality and your support for me and my project. I must also thank you for doing the work that you do -it could not be more true to say that this project would not have been the same without you! Benhur Oral, thank you so much for asking the very difficult and very right questions, and for your kind encouragement throughout. Thanks to Niri Talberg for making me realise how much I wanted to pursue this project, and for being an unwavering source of support. I'm not sure I would have embarked on this if it hadn't been for you. I truly appreciate our friendship and banter.Birgitte Ingebretsen, your love, support, and sense of realism have kept me sane. My parents and my sister, thank you for believing in me and supporting me every step of the way. You have always wished me the best, for which I am eternally grateful. My family and friends deserve thanks for their support, for asking about my research, and for patiently listening even when they realised that the answer would be long and confusing to everyone, including myself. Thanks to Caroline Cruaud for being such a talented French tutor and scholar. Thank you, the Alliance Franco-Allemande pour la caféine and The Extended Village, for providing ii French, German, coffee, brunches, outings, beers, laughs and music. Thanks to Jon Kaurel and Kalisha Wills for the laughs. Thanks to everyone in the HumStud research group and the Department of Education for accepting my proposal, and for their excellent support and impressive academic standards. Marianna Papastephanou, Benhur Oral, Anna Kouppanou, Kaja J. Rathe, the Tilos conference participant...

Motivated by Gadamer's identification of Bildung's 'Vorbild-Bildung-Nachbild' (model-process-result) structure, a historical tracing of the Christian messianic heritage in Bildung is conducted. As Bildung grows into an educational concept with global aspirations, this heritage might prove a substantial theoretical obstacle. As an alternative to the Christian messianic conception of time, Crockett and Malabou's concept 'plastic time' is presented. Whereas Christian messianic time collects its drive from the eternal which is (not) to come, plastic time collects its drive from the 'synaptic gap' instead, the creative and constructive space located and organised in the human body.Crockett and Malabou argue that plastic time might allow the deconstruction of Christianity, and, this article suggests, consequently also of Bildung. A formulation of Bildung that can go beyond Western thinking would be a shift that might have consequences for education generally. RETHINKING BILDUNG'S IMPLICIT TEMPORALITYA certain model of time appears implicit in the German educational concept Bildung. This model might be called Christian messianic thinking, and thus ties Bildung it to a specific metaphysical history, the present article suggests. The aim is to contour that model and present an alternative called 'plastic time' . Elaborated from Catherine Malabou's ontological principle 'plasticity' , 'plastic time' appears as a model of time that might challenge teleological thinking in education. As Malabou's philosophy is not yet widespread in philosophy of education, a few words on her main concept plasticity before we go further are in order. As part of what might be called the post-linguistic materialist turn in FrenchThis is an open access article under the terms of the Creative Commons Attribution-NonCommercial License, which permits use, distribution and reproduction in any medium, provided the original work is properly cited and is not used for commercial purposes.

This special issue started out as five philosophers of education's shared interest in Catherine Malabou's philosophy, and the realisation that it has occupied precious little space in philosophy of education so far. Curious to see where this interest could take us, we gathered around a common theme: 'what can philosophy of education learn from the exposure to Catherine Malabou's philosophy?' In this introduction, I will give an outline of Malabou's philosophy before introducing the articles of the issue. PlasticityMalabou's philosophy is centred around the concept 'plasticity'. In her philosophy, one can discern the contours of a new materialist ontology where change has a vital position. Aside from the obvious relevance for educational thinkingwhich must concern itself with change in some form -Malabou's philosophy is a fresh rethinking of form on the grounds of a Hegelian and deconstructive reading of neuroscience. Her philosophy might be called a semiotic materialism in that it sees plasticity both as a semiotic framework and semiotic structure (Hogstad, 2020a;Malabou, 2007), and suggests that the bodyrepresented by the brainis the seat and author of this framework (Malabou, 2014). The relationship between the material and the symbolic is thus recast as a symbiotic one, establishing form as having an aspect of each. Throughout her authorship she has engaged with this relationship, suggesting that form's capacity for plasticity might be the feature that allows and provides exchange between them (

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