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Pointing the Way Collected Essays

Routledge and Kegan Paul (1957)

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  1. Epistemological Multilingualism: A Tool for Conviviality.Charles Scott - 2009 - Paideusis: Journal of the Canadian Philosophy of Education Society 18 (2):43-54.
    In a globalized world where the traditional, the modern, and the postmodern increasingly meet, there is a growing need for understanding, particularly of views different from our own. In this paper, I want to explore the concept of epistemological multilingualism and its value to scholarship, advancing the notion that epistemological multilingualism—the ability to respect and understand multiple epistemic standpoints—emerges out of a postmodern, integral perspective which sees the reality of several epistemological frameworks, as well as the ability to understand, learn (...)
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  • Martin Buber and the ontological crisis of modern man.Charles Rustin - 1999 - Critical Review of International Social and Political Philosophy 2 (4):74-104.
  • Reckoning with evil in social life.Roshnee Ossewaarde-Lowtoo - 2017 - International Journal of Philosophy and Theology 78 (4-5):373-381.
    ABSTRACTAny conceptualisation of evil, arguably, has to empower us to resist or transform it in our lived worlds. The latter concern motivates this paper much more than a thorough analysis of evil itself. Drawing on Jewish and Christian thought, I tentatively consider evil as resulting from the incomplete or failed cultivation of the humane. Along this line, evil is the opposite of humanity; it is the antihuman, the subhuman, or the demonic. Gratuitous violence, hatred, resentment, and malice manifest this dark (...)
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  • Book Review: Buber and Education: Dialogue as Conflict ResolutionMorganW. JohnGuilhermeAlexandre Buber and Education: Dialogue as Conflict Resolution. New York: Routledge, 178 pages. [REVIEW]Yaniv Feller - 2014 - Diogenes 61 (3-4):167-171.
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  • The morality of faith in Martin Buber and William James.Samuel Daniel Breslauer - 2017 - International Journal for Philosophy of Religion 82 (2):153-174.
    Some philosophers have become atheists because of “intellectual probity.” Martin Buber relates two occasions during which he advocated his view of the term “God” and rejected alternative perspectives. He never justified the basis for either his advocacy or his rejection, yet both play an important role in all his writing, especially his specific type of Zionism. Using what has been called the mere theism of William James’ “The Will to Believe” and the criteria for faith that James advances in that (...)
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  • Martin Buber’s Myth of Zion: National Education or Counter-Education?S. Daniel Breslauer - 2015 - Studies in Philosophy and Education 35 (5):493-511.
    If national education is, as Ilan Gur-Ze’ev thinks, inevitably a matter of agents for and victims of a national system, only a “counter-education” can correct it. Martin Buber shared many of Gur-Ze’ev’s concerns, but advocated a more positive view of national education. This essay examines Buber’s development of his pedagogical theory in its context, notes his influence on several educational models, investigates how his view of national education either continues or is ignored in the modern State of Israel, and shows (...)
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