This article is concerned with developing a philosophical approach to a number of significant changes to academic publishing, and specifically the global journal knowledge system wrought by a range of new digital technologies that herald the third age of the journal as an electronic, interactive and mixed-media form of scientific communication. The paper emerges from an Editors' Collective, a small New Zealand-based organisation comprised of editors and reviewers of academic journals mostly in the fields of education and philosophy. The paper is the result of a collective writing process.

Understanding climate change is becoming an urgent requirement for those in education. The normative values of education have long been closely aligned with the global, modernised world. The industrial model has underpinned the hidden and overt curriculum. Increasingly though, a new eco-centric orientation to economics, technology, and social organisation is beginning to shape up the post-carbon world. Unless education is up to date with the issues of climate change, the estate of education will be unable to meet its task of knowledge transfer. This paper covers the basic science and ethical policy debates, and begins to outline the questions that will necessarily entangle education as we orientate ourselves to the new world that is upon us.

In this paper the authors take up James Marshall's work on the individual and autonomy. Their suggestion is that although the liberal notion of the autonomous individual might give us a standard of reference for the freedom of persons, the liberal tradition also circumscribes that freedom by prescribing it both as an attribute of persons and as a necessity for persons to exercise, in the form of choice, even though the range of choice is in fact limited. Starting from an account of James Marshall and Colin Lankshear's respective work on the nature of the individual, and using Heidegger, Nietzsche, Merleau-Ponty and others, they reintegrate the individual into society as it were, and finally, search for means of escape from the determinism of 'governmentality'. Drawing on notions such as 'technologies of the self', hysteria and excess, integration of body and mind, individual and environment, subject and object, they describe the difficult, hesitant work of bringing existing parameters of thought and behaviour into consciousness. Some consequences for the relations of teachers and students within the school context are suggested.The authors of this paper are equally responsible, and the alphabetic order of names should not be interpreted as a sign of seniority or greater contribution in the writing. He tangata, he tangata, he tangataThe Maori quotation, part of a whakatoke , with which we title this essay reflects the wonderfully confused society in which James Marshall and we ourselves have lived. The full proverb asks what is important? And the answer is: 'he tangata, he tangata, he tangata'. This answer is frequently used by liberals and neoliberals in Aotearoa New Zealand to mean 'a person, the individual, the disaggregated mass of individuals which are to be opposed to notions of collective, state, and ' raison d'état' , and to imply the autonomy of that person as an answer to all political and philosophical questions about the relation of government to persons, or indeed of

The world is changing, but political and educational institutions appears to be stuck in the 19th century. Modern policy and education are both premised on an Enlightenment assumption of the human, rational, individual subject. Increasingly, elements of these philosophical premises are being interrogated. The critique emerges from the environmental interest in collapsing the dualism between subject and object, and reintegrating the human with/in our ecological context. Indigenous philosophy is important for rethinking the integration of the dualism between humanity and ecology. Maori philosophy is a vital counterpoint to the anthropomorphic position of modern policy and education. Taking Maori concepts to inform contemporary philosophy generates a substantive shift in world view that does not lose sight of the solipsist, phenomenological parameters of human sense making, but enables us to make deeper ethical decisions, and transform the basis of education and policy.

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