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The digital humanities have developed in concert with online systems that increase the accessibility and speed of learning. Whereas previously students were immersed in the fluidity of campus life, they have become suspended and drawn-into various streams and currents of digital pedagogy, which articulate new forms of epistemological movement, often operating at speeds outside the lived time and rhythm of human thought. When assessing learning technologies, we have to consider the degree to which they complement the rhythms immanent to human thought, knowledge, investigation, and experimentation. In this paper, we examine learning from a humanities perspective, arguing that reading, writing, and thinking are ways of learning underscored by various genres of movement that segue with or diverge from the movements inherent to digital technologies, especially those deployed in learning systems. Using the work of thinkers such as John Dewey and Michel Serres, we examine the importance of movement in dialogue, where to truly learn involves embedding oneself in the flow of thought, accepting the flexibility of concepts, and aligning oneself with a community of thinkers. [ABSTRACT FROM AUTHOR]

The current heated debate on the deteriorating status of the university raises a range of pertinent questions, including: What role can the humanities play in culture today in the face of the crisis of higher education? To answer this question, the authors begin by problematizing the relationship between culture, the humanities, and education. In the second part of the paper, they examine the changing role of the humanities in conjunction with the understandings of culture, and outline three salient ways in which culture is conceived of today. Subsequently, they focus on the loss of the dominant status that culture suffered when everyday life was discovered in modernity. In the third part, they argue that everyday life, or rather social representations of everyday life and its practices, are currently becoming the chief criterion for assessing culture, the humanities, and education. However, everyday life remains complex both in theoretical conceptualizations and in research observations. For example, everyday life harbors a range of risks and anxieties which are veiled by its own obviousness and reinforced by socialization. The authors conclude that, given this, everyday life in democratic societies calls for the work of understanding, support, affirmation, and criticism, in which the humanities can retain their superior status. In the fourth part, the authors discuss non-consensual democracy, critical community, and the pedagogy of asylum as the forms of organization and action that promote an auspicious interconnection of culture, the humanities, and education. [ABSTRACT FROM AUTHOR]

The article comments on the 1998 meeting of the International Network of Philosophers of Education (INPE) held in Ankara, Turkey. The participants considered contributing papers on the status of philosophy of education in their region of the world. Those active in the INPE realize that the philosophy of education means different things in different places.

This article is part of a larger project exploring the continuity between two philosophical positions – that of French poststructuralist Gilles Deleuze (1925–1995) and John Dewey – that appear at first sight to be separated by time, place and culture. The scope of the present paper is necessarily limited and focuses on one aspect of the project, namely: the problematics of subjectivity, or subject formation, in Deleuze's philosophy. Deleuze's position is established as pragmatic by virtue of its sharing the value allotted by Dewey to experiential and experimental inquiry in philosophy. By drawing initial parallels with a number of selected Dewey's excerpts, this paper aims to open up a space for the imaginary dialogue between two philosophical thoughts so as to consider a possibility for applying Deleuze's philosophy to educational theory and practice in the context of current debates and in a manner continuous with the Deweyan legacy. The paper concludes by affirming Deleuze's place in the contemporary scholarship on Dewey. [ABSTRACT FROM AUTHOR]

Over the last few decades there has been a strong narrative turn within the humanities and social sciences in general and educational studies in particular. Especially Jerome Bruner's theory of narrative as a specific 'mode of knowing' was very important for this growing body of work. To understand how the narrative mode works Bruner proposes to study narratives 'at their far reach'-as an art form-and on several occasions he refers to the dramatistic pentad as an important method for 'unpacking' narratives. The pentad proposed by Bruner to study narratives was developed by the American philosopher and rhetorician Kenneth Burke and is embedded in his general linguistic theory of dramatism. From an educational perspective Bruner's reference to the work of Burke has not been elaborated upon thus far. In this paper we aim to take Bruner's suggestion at hand and explore how his educational theory of narrative as a mode of knowing can indeed be enriched by Kenneth Burke's theory and method of dramatism. We claim that specifically the rhetorical framework that is developed by dramatism offers an important perspective about perspectives for education in a context that is increasingly confronted with a plurality of interpretive frameworks. [ABSTRACT FROM AUTHOR]

Amartya Sen’s capability approach creates an evaluative space within which individual well-being is considered in ways that diverge from dominant utilitarian views. Instead of measuring well-being based on the accumulation of wealth and resources by individuals and nations, the capability approach focuses on the opportunities (capabilities) an individual has to choose and pursue a life they have reason to value. The capability space is introduced with an explanation of Sen’s evaluative framework. It is claimed that conceptions of well-being are inextricably linked to our values and views of what constitutes justice, the ‘good life’ and notions of human flourishing. The paper invites philosophical reflection on how the capability approach can inform the development of a research paradigm that furthers our understandings of individual well-being and human flourishing. A specific focus is given to what more can be done to assist children and young people in making the best of their situation in negotiating a valued life for themselves in which they can flourish. [ABSTRACT FROM AUTHOR]

In accordance with Progressivism, Matthew Lipman, introduced an educational model for renewal and change by means of the child. With his Philosophy for Children programme he wished to offer an alternative for the intellectualistic oriented education which silenced children. The answer to the search for freedom and change, Lipman finds in the symbioses between ‘Philosophy’ and ‘Children’. Philosophy expressed in critical thinking and communication, was the basis to emancipate the child from the oppression of the adult and to cause change. According to Lipman the main purpose of philosophy is to free every individual from determination. This plea is being elaborated by dialogue. The main issue of our paper concerns the question whether Lipman’s alternative ‘Philosophy for Children’ can fulfil the promise of change and freedom. To answer this question we will investigate thoroughly where dialogue and change in Philosophy for Children stand for. Finally we will propose another perspective of dialogue. A dialogue stressed on listening. Listening to how the world appears to us and how we appear to ourselves. [ABSTRACT FROM AUTHOR]

The aim of this paper is to describe Dewey’s reception in the Spanish-speaking countries that constitute the Hispanic world. Without any doubt, it can be said that in the past century Spain and the countries of South America have been a world apart, lagging far behind the mainstream Western world. It includes a number of names and facts about the early translation of Dewey’s works in Spain, Chile, Cuba, Mexico and Argentina in the first half of the century and a brief explanation of the decline of Dewey in the second half. To a great extent, Dewey’s conception of education was immersed in the international movement of reform that started at the turn of the century and would eventually slowly but surely, renovate the structure of the educational system throughout the entire century, including that of South America. But it is equally clear that the Spanish-speaking countries have displayed a general ignorance of Dewey and, by extension, of American pragmatism during most of the century. In spite of mutual incomprehension, a deep affinity between Dewey’s pragmatism and Hispanic philosophy is suggested in this paper, anticipating that the gradual process of democratization of Spain and the Hispanic countries of South America may be in some sense related to the rediscovery of Dewey and to the application of his key ideas in education. After decades of neglect of Dewey and of his contribution, there is a strong feeling not only that his conception of things is important to understand the last century but that Dewey – along with Peirce and other American classical pragmatists – may very well prove to be a key thinker for the XXIst century also in the Hispanic world. Along this vein, the recent resurgence of pragmatism can be understood not as the latest academic fashion but the occasion to start to close the gap between the two worlds. [ABSTRACT FROM AUTHOR]

This paper analyses the relations between Pragmatism and Brazilian culture, nowadays defined as a plural culture. It shows that the introduction of Pragmatism into Brazilian educational movements in the past actually made such culture much more receptive to pragmatist ideas. After discussing the concepts of truth and minimalism on Richard Rorty’s Philosophical Papers, the authors conclude that Brazilian education today is receptive to the conception in which new narratives can be used as a powerful instrument to change the world. [ABSTRACT FROM AUTHOR]

This paper analyzes how the figure of the child has been used to authorize a series of boundaries that have constituted the limit-points of educational theories or philosophies. Limit-points are the conceptual boundaries that educational theories produce, move within, respond to, and make use of because the perception is that they cannot be argued away or around at the time. A method of comparative historico-philosophy is used to contrast limit-points in Platonic figurations of the child and education with childcentered and eugenic theories of the late nineteenth and twentieth century West. The figuration of the child in both periods is imbricated in forming boundaries around a power-motion-reason nexus and in delineating what necessity and justice mean. The meaning-space that the child can occupy in relation to such concepts has shifted with them and has been important to depicting Utopian and cosmological imaginings at different historical moments and for authorizing in turn what counts as an appropriate and/or realistic educational philosophy. [ABSTRACT FROM AUTHOR]

This paper intents to analyze the influence of John Dewey’s ideas in the movement that defended the educationl renovation in Brazil (named New School) at the end of the 1920s and in the 1930s. For this, it explains two trends of that movement: the first is described by the metaphor of industrial or mechanical efficiency, whose emphasis was in the power derived from the disciplinary idea of progress, which was embedded in the process of rationalization of the social relations submitted by a factory model; the second, developed by influence of Dewey, is characterized by a project of democratization of society and school that prevented the individual massification and the adoption of the rationalizing model inspired by the factory without any criticism. When Dewey was put in the center of the debate on political, pedagogical and social goals of the Brazilian New School, he was called to introduce a series of concepts that helped to find the balance between the respect for individuality and the observation of the social needs. [ABSTRACT FROM AUTHOR]

We concentrate on four questions among the many posed by this special collection of papers on Pragmatism and the Hispanic world. They are, first, what took pragmatism beyond the borders of the United States and into the Hispanic world? Next, what are the ideas of Dewey (or pragmatism) that have had the greatest impact on Hispanic culture? Third, what are the past and present obstacles that has kept the Hispanic world from using pragmatism to deal with many of their educational and social problems? Finally, why does pragmatism still hold great promise and potential for the Hispanic world? [ABSTRACT FROM AUTHOR]

While there is a substantial conceptual literature on equality in education, there has been little clarificatory discussion on the term equity, despite its frequent use in policy and planning documents. The article draws out some different ways in which equity can be understood in education. It distinguishes three forms of equity, looking at the social context when major shifts in the meaning of the term took place in English—the fourteenth century, the sixteenth century and the eighteenth century. Terming these equity from below, equity from above, and equity from the middle, the analysis highlights how each helps clarify aspects of the concern with diversity within the capability approach. The conclusion drawn is that all three forms of equity need to be placed in articulation to expand capabilities in education. [ABSTRACT FROM AUTHOR]

The article presents a discussion on the articles that were selected from the International Network of Philosophers of Education conference which was held on August 2004 and the characterization of an educational theory that aspires to be relevant. It presented a discussion on the Wittgensteinian legacy of an educational theory and philosophy and the meaning of perspicuous representation. Philosophical approaches to education can take a number of forms and can blend with other means of achieving understanding drawn from literature, social sciences, linguistics, and others.

Focuses on Steve Nash's criteria to establish truth and falsity. Realizations given to philosophy; Use of logical empiricism.

Focuses on philosophy of education in South Africa. Past problems and proposed paths to progress; Epistemic absolutism.

Hermeneutics, or the science of interpretation, is well accepted in the humanities. In the field of education, hermeneutics has played a relatively marginal role in research. It is the task of this essay to introduce the general methods and findings of Paul Ricoeur's hermeneutics. Specifically, the essay interprets the usefulness of Ricoeur's philosophy in the study of domination. The problem of domination has been a target of analysis for critical pedagogy since its inception. However, the role of interpretation as a constitutive part of ideology critique is relatively understudied and it is here that Ricoeur's ideas are instructive. Last, the essay radicalizes Ricoeur's insights in order to realize their potential to disrupt asymmetrical relations of power in education. To this extent, the author contributes to the building of a critical brand of hermeneutics, or the interpretation of domination. [ABSTRACT FROM AUTHOR]

Reflection seems today to be highest fashion in education, especially in discussions about teacher education and the teaching profession. This has created the paradoxical situation that ``reflection'' is often used in an unreflected manner. Furthermore, this discovery of reflection is not supported by earlier research. In philosophy, however, reflection has always played a central role. The purpose of this study is to investigate the possibilities and limits of self-reflection for the teaching profession by relating the problem to three masters of philosophy of reflection, i.e., René Descartes, Immanuel Kant and Edmund Husserl. In this way it is hoped that it will be possible to learn from specialists on reflection for the teaching profession. The lessons do not, however, need to be exclusively positive. Also from deficiencies and mistakes it is possible to learn. [ABSTRACT FROM AUTHOR]

The article deals with the problem of the disciplinary identification of the philosophy of music education. It explores alternative approaches to the philosophy of music education and its relation to musical pedagogy. On the basis of this analysis an account of the philosophy of music education as a philosophical discipline is suggested and its specific function identified. [ABSTRACT FROM AUTHOR]

This article analyzes the evolution of Philosophy of Education in Spain and its situation at the dawn of the 21st century. Spain's peculiar socio-historical circumstances have largely conditioned the direction this discipline has taken over the last several decades. So, although during a period there was some approximation towards the methods of analytic philosophy, Philosophy of Education has never fully relinquished its normative vocation. To do so would have meant spurning the hopes and fears that had filled Spanish society by the mid 1970s upon the reinstatement of civil liberties and democracy. Indeed, attention to the circumstances and that normative orientation have found their best fit in a practical Aristotelian-based philosophy meant to endow Philosophy of Education with a normative character that do not shun the educator's need for reflection, practical decision-making, and responsibility. Since the 1990s, new directions have been marked by the challenge of postmodernism, inasmuch as it affects not only the technological positivist model but also the reflective educator's model of a practical Philosophy of Education. The new directions spread out in various ways, yet they all fall into a common denominator of narrative trends. The problem posed by these new languages lies in the extent to which they are consistent with pedagogic intent. In turn, the answers take on different profiles depending on whether the stance leans more towards the philosophical or the pedagogical point of view within Philosophy of Education. The complementary nature of both perspectives characterizes the current state of the field in Spain. [ABSTRACT FROM AUTHOR]

The article discusses the education issue as a central and decisive factor in shaping, reproducing and representing individual and collective identity. I present the Palestinian case study because the Palestinian people are at the present in a very critical period of constructing their national identity and education is part of the nation-building project. I have chosen to study two periods in the life of Palestinians, 1972 during the revolution and the present 1999 the start of the establishment of an independent Palestinian entity and to examine how the economic, social, political conditions etc. affect the formation of the educational philosophy of those periods; an educational philosophy that will affect the formation of education and the formation of private and collective consciousness. [ABSTRACT FROM AUTHOR]

The 'humanisation' of education is one of the three leitmotifs in a recent Soviet planning document A Conception of General Education. It is suggested that Western education systems also need to be humanised, although not so radically as the Soviet, by the removal of obstacles to educating pupils as members of a liberal democratic society. A future joint research agenda between East and West should concentrate on (a) improving mutual understanding of this goal, (b) clarifying conceptual obstacles, and (c) reflecting on means of realising it. Specific proposals are put forward under all three headings. [ABSTRACT FROM AUTHOR]