This chapter contains sections titled: Philosophies and Philosophers Peters' Authenticity Why Value Authenicity? An Apparent Paradox: Peters' Expressed Disdain for Authenticity Conclusion References.

R. K. Elliott once commended R. S. Peters' work in philosophy of education for being an authentic expression of the self. Many philosophers, probably including Peters, might see this more as a weakness. In an attempt to resolve this difference various kinds of continuity between philosopher and philosophy are explored. These point to an ideal of a two-way, and ultimately ‘organic’, relationship whereby the philosophy expresses the self and the self is formed by the philosophy. Ways of teaching to favour (...) the development of such authenticity in novice philosophers are discussed. (shrink)

M A B Degenhardt; Sartre, Imagination and Education1, Journal of Philosophy of Education, Volume 9, Issue 1, 30 May 2006, Pages 72–92, https://doi.org/10.1111/j.

Richard Peters has been praised for the authenticity of his philosophy, and inquiry into aspects of the development of his philosophy reveals a profound authenticity. Yet authenticity is something he seems not to favour. The apparent paradox is resolved by observing historical changes in the understanding of authenticity as an important value. Possibilities are noted for further explorations as to how to understand and value it as an educational ideal.

Notwithstanding its obvious educational importance, the idea of an ethics of belief has been little explored by educational philosophers. The notion turns out to be more complex and to involve more difficulties than is usually supposed. Exploring these complexities and difficulties opens up many avenues of philosophical and educational inquiry. These in turn can enrich our reflections on contemporary educational developments and on ethical aspects of teaching. In particular they alert us to the need for educational theorists to give overdue (...) attention to the intellectual virtues. (shrink)

Many educators persist in opposing art to intellect. This is incompatible with modern understandings of the interdependence of cognition and feeling. It also causes neglect of the value of art as one medium for presenting and exploring ideas. Historical examples add weight to the point by showing the richness of thought that has often informed visual art. The educational waste and cultural damage consequent on neglecting this aspect of art is indicated and remedial approaches are suggested.

Notwithstanding its obvious educational importance, the idea of an ethics of belief has been little explored by educational philosophers. The notion turns out to be more complex and to involve more difficulties than is usually supposed. Exploring these complexities and difficulties opens up many avenues of philosophical and educational inquiry. These in turn can enrich our reflections on contemporary educational developments and on ethical aspects of teaching. In particular they alert us to the need for educational theorists to give overdue (...) attention to the intellectual virtues. (shrink)

Inmunhak iran muŏt in'ga (T'onghap ŭi inmunhak, 2009) -- Tungji ŭi ch'ŏrhak (2010) -- Chonjae wa p'yohyŏn (2010) -- Mallarŭme ka mal hanŭn 'idea' ŭi kaenyŏm (Sorŭbon Taehakkyo paksa nonmun) -- P'ol Palleri e issŏsŏ chisŏng kwa hyŏnsil kwaŭi pyŏnjŭngpŏp ŭrosŏŭi si (Sŏul Taehakkyo sŏksa nonmun).

Ch'ŏrhak iran muŏt in'ga (1976) -- Hyŏnsanghak kwa punsŏk ch'ŏrhak (1977) -- Inyŏm kwa chilli, kŭrigo todŏk.

By focusing on the works and intellectual network of the Timurid historian Sharaf al Dīn ʻAlī Yazdī (d.1454), this book presents a holistic view of intellectual life in fifteenth century Iran. İlker Evrim Binbaş argues that the intellectuals in this period formed informal networks which transcended political and linguistic boundaries, and spanned an area from the western fringes of the Ottoman State to bustling late medieval metropolises such as Cairo, Shiraz, and Samarkand. The network included an Ottoman revolutionary, a Mamluk (...) prophet, and a Timurid occultist, as well as physicians, astronomers, devotees of the secret sciences, and those political figures who believed that the network was a force to be taken seriously. Also discussing the formation of an early modern Islamicate republic of letters, this book offers fresh insights on the study of intellectual history beyond the limitations imposed by nationalist methodologies, established genres, and recognized literary traditions. (shrink)

This book offers a critical survey of the origins of liberalism. It challenges the widely-held belief among philosophers that liberalism developed in opposition to religion. Beginning with the Protestant Reformation, it illustrates how Christian thinkers reinterpreted Christianity and used a set of biblical presuppositions from their reinterpretations to develop the first liberal ideas, starting a process that culminates in the birth of the first systematic liberal political philosophy in the writings of a Christian philosopher, John Locke. -/- Foreworded by Michael (...) A. Gillespie, the author of The Theological Origins of Modernity, this book explains how the Protestant Reformation, covenant theology, anti-trinitarianism, and medieval Christian natural law theories formed the foundations of liberalism. Thus, the main argument of this book is that liberalism is better understood as a socio-political project of theistic rationalism, a radical reinterpretation of Christianity that emerged in the post-Reformation and early modern period. (shrink)

Intended for high school and college students studying ancient Greece and Rome as part of a larger world history curriculum, this book's coverage of key wars and battles; important leaders, armies, organizations, and weapons; and other aspects of conflict will enable readers to better understand the complex role warfare played in ancient Western civilization.

Издание предназначено для философов, культурологов, психологов, а также всех, кто интересуется проблемами творчества.

Материалы конференции предназначены для специалистов.