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Paul says that he “knows the mind of Jesus.” And this study seeks the same goal, but one that focuses on Jesus' socialization into the cultural world of the House of Israel. We will consider the Gospel of Luke from the perspective of several social science models. We can learn much about Jesus when we consider him (1) as a group-oriented person; (2) as “socialized” to know about Israel's cultural world; (3) as a participant in Israel's purity system. (4) when we employ native rhetorical genres which instruct a speaker/writer to look for certain things, such as chreiai, which demonstrate the superior wit and wisdom of a recognized wise man, and two of the encomium's topics, “Nurture and Training” and “Accomplishments”; (5) when we evaluate the recovered materials in terms of the social-science concepts of “norms,” “customs,” and “laws”; and (6) when we consider the treatment of Jesus' paideia in Hebrews. Thus we recover and evaluate the materials concerning Jesus' socialization of the laws and traditions of Israel.

Paideia Seminar is a method for facilitating Socratic discussions about different types of texts, whether they be texts in the literal sense of the word or any other object that represents ideas or values. In this article, we describe how teachers can implement Paideia Seminar to spark deep thinking and rich discussion among early elementary students using works of art as the focus. The value in using images for Socratic discussion with younger students is that the barriers of literacy are removed, allowing students with big ideas to participate regardless of their literacy level. This strategy is especially useful for challenging gifted thinkers who are not yet proficient readers. Here we describe the process of developing and facilitating Paideia Seminars with art in early elementary settings. Resources, ideas, and sample seminar plans are also provided.

According to Ágnes Heller’s plans in 1989 and 1990, the last volume of her moral trilogy should have been entitled A Theory of Proper Conduct. In 1996 the third volume finally appeared with the title An Ethics of Personality. Its content: a series of philosophical dialogues between many dramatis personæ. The change in style and methodology of the third volume led to many criticisms, amongst them Mihály Vajda’s questioning of the whole project’s consistency. The present paper aims to engage these criticisms by retracing the presence in An Ethics of Personality of the themes that, according to Heller’s previous intentions, should have informed the last part of her moral theory. The contribution analyses Heller’s definitions of modern paideia and moral wisdom, the issue of the possibility of happiness for modern people, and the philosophically problematic concept of moral aesthetics. In conclusion, the ‘literary’ methodology of the book is put in relationship with the non-prescriptive aspect of ethics.

This article discusses the ideal of education in relation to the pursuit of alternative perspectives in education, beyond its currently dominant subordination to the needs of the market. It presents the philosophical traditions of paideia, Bildung and liberal education, with special emphasis on the element they all share — namely, the perception of education as a self value, as an end in itself. At the same time, the article adopts a critical approach to the detachment of the ideal of education, put forward by the above traditions, from issues pertaining to man's material, productive activity, and the alienating relations developing within it. In order to present an alternative perspective, the ideal of education is seen in the light of the Marxist social ideal, with a focus on identifying the educational content of the prospect of labour emancipation. Finally, the article touches upon the future of education, which is presented in association with the possibility of transforming labour into cultural activity.

There are three approaches to the Kuhn-Polanyi relationship: their ideas are the same, can be reconciled, or profoundly diverge. This article seeks to show that both share a tradition of paideia. Kuhn espouses scientific revolutions while Polanyi stresses reform and continuity within a Platonic worldview.

This article analyzes the philosophy of French post-structuralist Gilles Deleuze in the context of post-formal education. The article specifically focuses on Deleuze's unorthodox approach to epistemology and ethics as future-oriented and creative, and lays down the foundations for a new ethics of integration in education derived from Deleuze's conceptualizations of 'becoming'; specifically 'becoming-other'. The call for 'a new ethic' was originally made by Erich Neumann in the troubled time of the aftermath of the Second World War in Europe. Contemporary conditions of cultural diversity point to the inadequacy of old ethical theories. The future form of educational philosophy encompasses not only resistance to the present but both the diagnosis and prognosis (creative, even if uncertain) for our actual multiple becomings in terms of becoming-revolutionary, becoming- democratic, becoming-pedagogical and becoming-ethical. The role of an educational philosopher becomes one of the clinician of culture; the latter described by Deleuze as an inventor of new immanent modes of existence that encompass critical, clinical and creative dimensions. The article's conclusion is that achieving genuine intercultural dialogue demands putting into practice a particular educational theory, which is defined in this article as an ethics of integration. French post-structuralist philosopher Gilles Deleuze, whose conceptualizations strongly resonate with contemporary discourse in educational theory (Peters, 2002, 2004; Semetsky, 2006, 2008), introduced a novel model of experiential 'pedagogy' as the pedagogy of the concept in terms of creating meanings and values for our experiences and achieving novel conceptual understanding by means of evaluation of the multiplicity of events in practical life. Pedagogy of the concept can be understood as a specific model of moral philosophy grounded in unorthodox, post-formal (see Steinberg et al, 1999) education by means of learning from real-life events. Together with social psychologist Felix Guattari, Deleuze referred to their method as geopolitical philosophy or geophilosophy. In his move against Cartesian, a-priori, clear and distinct ideas, Deleuze speaks of paideia, stating that for the Greeks, thought was not based on a premeditated decision to think: thought originates in the real experience 'by virtue of the forces that are exercised on it in order to constrain it to think' (Deleuze, 1983, p. 108), to critically reflect on itself. Contrasting paideia with the dogmatic mode of philosophy (which would have been 'performed' by an individual thinker contemplating universal ideas while sitting comfortably in his armchair), Deleuze (1983) comments that culture usually experiences violence that serves as a force for the formation of our thinking, and refers to Plato's famous metaphor of the Cave: a prisoner is forced to start thinking. For Deleuze, philosophy cannot be limited to contemplation or communication as aiming solely to consensus. It is uniquely a creative practice of inventing new concepts allowing us to evaluate experience, and the pedagogy of the concept 'would have to analyse the conditions of creation as factors of always

Five years ago in Theory and Research in Education, James R. Muir fired a new salvo in the debate regarding the merits of Isocrates’ educational program, a controversy that has endured for more than two millennia. Was the Isocratean program misguided and lowbrow, as in the estimations of Plato and Aristotle — or was it the most successful program of classical education, as in the later estimations of Cicero and Quintilian? Was Isocrates himself a middling intellect, as Marrou claims, or, worse, a progenitor of Hitler’s Third Reich, as Vitanza maintains — or was he the founder of modern liberal arts education, as Corbett and Welch believe? To date, the debate has dealt more with the reputation than the details of Isocrates’ program. In hopes of shedding additional light on the controversy, this article draws upon Isocrates’ own essays to present the goals, curriculum, and methods of his educational program.

This paper, specifically composed to provide a vision for theology in the University of Newcastle NSW, offers a series of reflections that suggest first, that at present the very idea of a “university” is itself under pressure and in danger of becoming meaningless; secondly, that theology, conceived broadly through a pedagogical model of paideia, can engage in critical conversation over the identity of the university; and, thirdly, that theology, as a university discipline, can be properly ordered in terms of an ongoing conversation.

This article begins as a lamentation over the historical demise of humanistic psychology programs in the United States and considers the critiques and alternatives to the humanistic tradition proposed during such transitions. The article isolates the core elements of the premodern humanistic tradition, outlines the central features of the cultural trend referred to as modernity, and shows how modernity has provided the fuel for most of the major critiques of and alternatives to the humanistic tradition. The article then shows how modernity has even influenced the way that humanistic psychology has appropriated its own premodern tradition. The article concludes with six concrete suggestions for reclaiming humanistic psychology from modernity hopefully setting it on a sounder, more valid, and potentially more effective course for the future.

By wedding a historical materialist understanding of class formation to pedagogical efforts at teaching ethics in the professional writing classroom, language-arts instructors can intervene at an important postindustrial juncture between culture and economics. They can take a vital role in the formation and political developmentof elite and influential knowledge workers, making them more critical of the links between diachronic economic developments and locally experienced institutions such as communication practices and organizational constructions.

Teachers seeking ways to motivate their students and to make the curriculum more relevant have found an answer in the Paideia Coached Project. When students know that their project or performance will be presented to an audience outside the classroom, they are inspired to produce work of the highest quality. DURING THE past decade, the staff at the National Paideia Center has done an increasing amount of survey and interview research with the individuals and schools that have chosen to implement the Paideia Programs. This work often involves asking teachers what frustrates them most about their dealings with students. Across the country, teachers almost universally cite the lack of student motivation for learning as the single most serious issue they face. "Simply put," said one honest teacher, "they don't find what we have to offer all that relevant to their lives. How do you present a sterile, standardized curriculum in a way that students can care about it?" Our attempts to answer that question have led us to create the Paideia Coached Project. A coached project is a unit of study that leads to a student production or performance that demonstrates mastery of a subject to an audience outside the classroom. It is designed to provide students with a strong, experiential connection to the curriculum, thereby making the curriculum both more relevant and more interesting. Ideally, the coached project provides both teachers and students the opportunity to produce rigorous, relevant work and to measure the quality of that work against authentic standards. For teachers who are used to a more traditional approach to teaching and learning, it can be challenging to rethink the many aspects of how they deliver their curriculum. For those who do, however, the rewards can be amazing. The Origin of the Paideia Coached Project Paideia, as its derivation (from the Greek pais, paidos, the nurturing of a child) suggests, has to do with the proper upbringing of a child. It has strong connotations of a holistic education that leads to physical, emotional, and spiritual health as well as intellectual health. The Paideia Program is a systemic, whole-school transformation project based on the work of philosopher Mortimer Adler, who argued that American classrooms could be made simultaneously more rigorous and more inclusive.1 In other words, we could raise intellectual standards while at the same time engaging more students. In order to do this, Adler described three types of teaching and learning: didactic instruction to transmit information, coaching in academic skills, and seminar discussion of ideas and values.2 Adler believed that didactic, teacher-centered instruction dominated American classrooms at the expense of the other types of teaching and learning. As a result of this belief, he and his colleagues in the original Paideia Group focused their efforts on defining the Paideia seminar. They were so successful that there still exists a common misconception that the Paideia Program is solely concerned with the use of the seminar. In fact, the seminar takes up only 10% to 20% of teaching time in a Paideia classroom, while the rest is devoted to high-quality didactic instruction and coaching.3 In the mid-1990s, when the staff of the National Paideia Center began to work extensively with whole school communities, it became obvious that we needed to develop a much clearer picture of intellectual coaching and that we needed to show teachers how the three types of instruction could work in concert. The result of our efforts was the Paideia Coached Project, an organized unit that employs all three instructional approaches. As mentioned above, the coached project results in a student production or performance that has authentic value to an audience outside the classroom.4 While designing the Paideia Coached Project, we studied the extensive body of research on learning as well as the work then going on in a number of instructional reform movements. …

Of all the strategies for civilization reviewed by Albert O. Hirschman in The Passions and the Interests, one is distinctly missing: that civilization might be rendered more decent and peaceful by cultivating the civilizing emotions based upon love and pity. The reason, it seems, is not the fear that these civilizing emotions are too weak to quell rage, greed, and violence, but too strong, too likely to cause problems of their own, which is why Kant writes of "pathological love." Turning to Greek tragedy, I argue that it provides a paideia in pity, an account of what it would take to educate and channel the civilizing emotions, so that they might foster civilization. Here is an alternate account of what it might take to tame civilization and its discontents, an account neglected in modem political theory.

The changing relationship of humanist education and society may be traced through historical changes in the relationship of formal education to technical writing. Technical writing with its intrinsic social purposes provides a powerful metaphor for the needs of society, and the resistance of the modern English department to applied writing provides evidence of the growing separation of society and the humanities. From classical philosophies of education through the humanist movement of the Renaissance, education was committed to the development of ideal leadership. Both classical and Renaissance humanists were epistolographers and public orators, meeting the needs of their societies. Modern humanists focus on the individual and the text. While Western culture from ancient Greece to the Renaissance educated citizens to specific service in society, the modern humanities are failing to combine utility with the preservation and creation of knowledge. Teachers should emulate the humanities of the past and teach writing as a social force in technology, politics, and business.

TEAGS is a proposed program model intended to attract academically gifted college students to preservice teacher education. The TEAGS program is based on the philosophies of the Paideia Proposal and a shared inquiry approach adapted from the Great Books approach to education.