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  1.  6
    Plato: Images, Aims, and Practices of Education.Avi I. Mintz - 2018 - Springer Verlag.
    This book opens by providing the historical context of Plato’s engagement with education, including an overview of Plato’s life as student and educator. The author organizes his discussion of education in the Platonic Corpus around Plato’s images, both the familiar – the cave, the gadfly, the torpedo fish, and the midwife – and the less familiar – the intellectual aviary, the wax tablet, and the kindled fire. These educational images reveal that, for Plato, philosophizing is inextricably linked to learning; that (...)
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  2.  73
    Four Educators in Plato's Theaetetus.Avi I. Mintz - 2011 - Journal of Philosophy of Education 45 (4):657-673.
    Scholars who have taken interest in Theaetetus' educational theme argue that Plato contrasts an inferior, even dangerous, sophistic education to a superior, philosophical, Socratic education. I explore the contrasting exhortations, methods, ideals and epistemological foundations of Socratic and Protagorean education and suggest that Socrates' treatment of Protagoras as educator is far less dismissive than others claim. Indeed, Plato, in Theaetetus, offers a qualified defence of both Socrates and Protagoras. Socrates and Protagoras each dwell in the middle ground between the extremes (...)
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  3.  68
    The happy and suffering student? Rousseau's Emile and the path not taken in progressive educational thought.Avi I. Mintz - 2012 - Educational Theory 62 (3):249-265.
    One of the mantras of progressive education is that genuine learning ought to be exciting and pleasurable, rather than joyless and painful. To a significant extent, Jean-Jacques Rousseau is associated with this mantra. In a theme of Emile that is often neglected in the educational literature, however, Rousseau stated that “to suffer is the first thing [Emile] ought to learn and the thing he will most need to know.” Through a discussion of Rousseau's argument for the importance of an education (...)
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  4.  87
    Why did Socrates Deny that he was a Teacher? Locating Socrates among the new educators and the traditional education in Plato’s Apology of Socrates.Avi I. Mintz - 2014 - Educational Philosophy and Theory 46 (7):735-747.
    Plato’s Apology of Socrates contains a spirited account of Socrates’ relationship with the city of Athens and its citizens. As Socrates stands on trial for corrupting the youth, surprisingly, he does not defend the substance and the methods of his teaching. Instead, he simply denies that he is a teacher. Many scholars have contended that, in having Socrates deny he is a teacher, Plato is primarily interested in distinguishing him from the sophists. In this article, I argue that, given the (...)
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  5.  21
    Platonic character education.Avi I. Mintz - 2023 - Journal of Philosophy of Education 57 (3):708-723.
    In A Platonic Theory of Moral Education, Mark Jonas and Yoshiaki Nakazawa have argued that Plato outlines a theory of virtue education. Alkis Kotsonis has similarly argued that Plato articulated a theory of intellectual character education. I think that Jonas, Nakazawa, and Kotsonis have opened a productive line of enquiry on this matter, and I expand on their work in this paper by identifying connections between Plato’s work and the contemporary discourse on character education, which features four domains of virtues: (...)
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  6.  24
    Plato, the Poets, and the Philosophical Turn in the Relationship Between Teaching, Learning, and Suffering.Avi I. Mintz - 2022 - Studies in Philosophy and Education 41 (3):259-271.
    Greek literature prior to Plato featured two conceptions of education. Learning takes place when people encounter “teacher-guides”—educators, mentors, and advisors. But education also occurs outside of a pedagogical relationship between learner and teacher-guide: people learn through painful experience. In composing his dramatic dialogues, Plato appropriated these two conceptions of education, refashioning and fusing them to present a new philosophical conception of learning: Plato’s Socrates is a teacher-guide who causes his interlocutors to learn through suffering. Socrates, however, is not presented straightforwardly (...)
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  7.  6
    Common Beliefs and Common Sense in Educational Policy and Practice.Avi I. Mintz - 2010 - Philosophy of Education 66:177-179.
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  8.  27
    Dewey’s Ancestry, Dewey’s Legacy, and The Aims of Education in Democracy and Education.Avi I. Mintz - 2016 - European Journal of Pragmatism and American Philosophy 8 (1).
    In Democracy and Education, in the midst of the pivotal chapter on “The Democratic Conception in Education,” Dewey juxtaposes his educational aims with those of Plato, Rousseau, Fichte and Hegel. Perhaps Dewey believed that an account of their views would help elucidate his own, or he intended to suggest that his own ideas rivaled or bested theirs. I argue that Dewey’s discussion of historical philosophers’ aims of education was also designed to critique his contemporaries subtly and by analogy. My analysis (...)
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  9.  22
    Damon, Prodicus, and Socratic Matchmaking.Avi I. Mintz - 2016 - Studies in Philosophy and Education 36 (3):377-379.
  10.  15
    Four Questions About Future Research on Protreptic and Education.Avi I. Mintz - 2022 - Studies in Philosophy and Education 41 (6):707-710.
  11.  9
    Introduction.Avi I. Mintz - 2016 - Studies in Philosophy and Education 36 (3):369-370.
  12.  3
    Rousseau, Consumerism, and Rearing the Twenty-First-Century Achilles.Avi I. Mintz - 2011 - Philosophy of Education 67:292-294.
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  13.  51
    Review Symposium of David Corey, The Sophists in Plato’s Dialogues: SUNY Press, 2015.Avi I. Mintz, Anne-Marie Schultz, Samantha Deane, Marina McCoy, William H. F. Altman & David D. Corey - 2017 - Studies in Philosophy and Education 37 (4):417-431.
  14.  13
    The Optimist as Scholar and Teacher: An Appreciation of Robbie McClintock.Avi I. Mintz - 2018 - Educational Theory 68 (3):269-277.
  15.  52
    “Chalepa Ta Kala,” “Fine Things are Difficult”: Socrates’ Insights into the Psychology of Teaching and Learning. [REVIEW]Avi I. Mintz - 2010 - Studies in Philosophy and Education 29 (3):287-299.
    The proverb “chalepa ta kala” (“fine things are difficult”) is invoked in three dialogues in the Platonic corpus: Hippias Major, Cratylus and Republic. In this paper, I argue that the context in which the proverb arises reveals Socrates’ considerable pedagogical dexterity as he uses the proverb to rebuke his interlocutor in one dialogue but to encourage his interlocutors in another. In the third, he gauges his interlocutors’ mention of the proverb to be indicative of their preparedness for a more difficult (...)
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  16.  9
    Philosophy of education: Thinking and learning through history and practice By JohnRyder. Lanham: Rowman and Littlefield, 2022. Pp. x + 275. [REVIEW]Avi I. Mintz - 2024 - Metaphilosophy 55 (3):502-506.
  17.  83
    Review of Andrea R. English, Discontinuity in Learning: Dewey, Herbart, and Education as Transformation: Cambridge University Press, 2013. [REVIEW]Avi I. Mintz - 2013 - Studies in Philosophy and Education 33 (4):451-458.
    In their influential book, The Child Centered School, Harold Rugg and Ann Schumaker wrote that, in traditional schools, students found “that behind each classroom door lurked a deceptive Pandora’s box of fears, restraints, and long, weary hours of suppression” (Rugg and Shumaker 1928, p. 4). The American child-centered, romantic progressives were known to quip that educators of the old, traditional education did not care what students were taught, as long as students didn’t like it. Isaac Kandel, the longtime critic of (...)
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  18.  1
    Philosophy of education: Thinking and learning through history and practice By John Ryder. Lanham: Rowman and Littlefield, 2022. Pp. x + 275. [REVIEW]Avi I. Mintz - 2024 - Metaphilosophy 55 (3):502-506.
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