Characterizes and compares the emergence and development of informal and formal education in seven ancient societies--Mesopotamian, Egyptian, Indian, Chinese, Greek, Roman and Hebrew. In order to place education within the cultural context of a society, the author prefaces each section with an outline of the pre-history and the cultural history of the society under discussion. A chapter on educational practices among non-literate peoples is also included.--E. E.

A section of the author's Philosophical Anthropology, dealing with the pragmatic conception of man as acting being. This view rejects the notions of a rationally ordered world and of a supra-temporal nature of man, holding that man creates through his acts both himself and the world.--E. E.

A brief study of the metaphysics of the Latin American philosopher Avelino, showing his relations to, among others, Plato, Kant, Hegel, and Heidegger.--E. E.

An attempt, by a disciple of Freud, to explain the motive principles underlying the lives and works of Schopenhauer, Goethe, Brahms, etc., by the techniques of psychoanalysis. These techniques, the author feels, constitute an important tool for biographical inquiry, and will eventually replace religion and philosophy.--E. E.

An authoritative first translation into English of a group of essays relating such topics as the place of authority and revelation in the Christian Church, the role of the exceptional individual, and the difference between the apostle and the genius, to the political and intellectual situation of Kierkegaard's time.--E. E.

A wise, well-balanced treatment of a much-discussed subject. The author distinguishes three phases of the educational experience, as opposed to training and learning: 1) exploration, which is the incentive to education; 2) conversation, which is the process of education; and 3) creation, which involves the transformation of knowledge through its interiorization.--E. E.

A collection of six addresses on such questions as the emptiness and despair of nihilism and materialism vs. the richness and hope of Christian life, the use of evil in literature, and the task of the Catholic intellectual.--E. E.