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Copyright of Trans/Form/Ação is the property of Trans/Form/Acao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

AbstractThis paper presents a conceptual framework drawn from philosophies of education underpinned by an Islamic worldview. The framework offers an interconnecting network of Islamic educational concepts that can be used by contemporary educators in Muslim contexts think through how they might reconstruct preK-12 education in a more authentic and culturally coherent manner for their communities. This work of reconstruction and renewal is needed to decolonise schooling in Muslim contexts and offers scope for intercultural pedagogical discourse amongst philosophers of education. [ABSTRACT FROM AUTHOR]

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Educational Studies (1673-1298) is the property of Journal of Educational Studies Editorial Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

There are many ways of being a good teacher. Here, I defend a way of teaching Indian and Asian philosophy that consists mainly in reading out loud to and with students—reading slowly, with lots of repetition. Such teaching is analogous to how a Taiji (i.e., "T'ai Chi") form gets taught in group Taiji classes. This method guides students to adopt the perspectives of the text's author[s] and imaginatively to inhabit the text's philosophical space. It differs from lecturing, but it is also unlike "student-centered," "inquiry-based," and "active" learning. Indeed, it is "text-centered" or "professor-centered" learning since it invites students to submit to texts and the ways the teacher models engagement with them. This method arguably de-emphasizes "getting students to be able to do philosophy on their own" and instead emphasizes "getting students to have a meaningful experience with philosophy" and "getting students to appreciate the value of philosophy." [ABSTRACT FROM AUTHOR]

This essay distinguishes between diversity in the content we teach and diversity in the methodologies we use to practice our discipline and transmit it to students. Of all philosophical methods, dialogue is core to our disciplinary identity. However, dialogues rarely stand on their own; they are vehicles for larger philosophical projects. As Pierre Hadot argues, dialogues for early Greeks constituted "spiritual exercises" guiding practitioners toward metaphysical realities beyond ordinary perception. Dialogues in Buddhism, Jainism, and Confucianism convey similar spiritual dimensions. To incorporate these dimensions into the classroom presents a choice: We can take the content of the dialogue and reconstruct it in a deductive argument, i.e., using it as fodder for teaching critical thinking as we normally teach it. This would diversify content without thereby altering disciplinary methods. Or, we can develop pedagogical tools for the dialogical form that consider historical and cultural context as well as contemporary spiritual relevance. [ABSTRACT FROM AUTHOR]

To step up the activity level of academic philosophizing, "Teaching World Philosophies" will propose that one first engage in a thorough housecleaning before teaching world-philosophical traditions today. In the path that will be sketched as an example in this regard, I will critically engage "the West," a concept that looms over an adequate academic engagement with world philosophies today. Bringing into the conversation Humayun Kabir's (1906–1969) analysis of philosophy as a space that can generate and foster critical independent thinking within a society, I will argue that a change in ingrained patterns of conducting a social activity like academic philosophy can be changed. This change might, in fact, be urgent especially in those locales in Europe in which academic philosophy as it is practiced today was crafted. [ABSTRACT FROM AUTHOR]

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper explores the concept of adab in Islamic education in Singapore and argues that it is an integral but relatively misunderstood and neglected concept. Adab is a term that embraces holism and forms the basis of an epistemic framework of an Islamic way of knowing. It is concerned with the education of the intellect and the spirit in the development of a morally upright person. Adab is also considered to be a set of ethical values serving as a spiritual beacon to provide order and clarity to knowledge. Unfortunately, due to colonisation and the secularisation of the Islamic education system in Singapore, adab has suffered a diminution, both in meaning and application. It is now taken to refer almost entirely to notions of good etiquette and reduced only to traditional understandings of social grace. Based on interviews with Islamic education subject matter experts, we identify and clarify the correct understanding and value of this concept. The paper also suggests that the correct and proper consideration of adab provides us with the opportunity to examine and reconsider the core values of Islamic education and its relevance in secular education. [ABSTRACT FROM AUTHOR]

Purpose: This article explores the literary work of a teacher and activist, Yi O-Deok, as a lens to approach historically and culturally embedded notions of humanization in education in Korea. Anchored in the ethos of "Asia as Method," this study offers a unique perspective that exemplifies the importance of the local sociocultural context in Asia in enriching our understanding of universal concepts. Design/Approach/Methods: This study adopts a methodological approach centered around the examination of Yi O-Deok's work and his influence on critical literacy education. Key source materials include Yi's extensive five-volume diary and the various literary pieces he edited from the 1950s to the 1980s. Findings: Yi O-Deok's philosophy on humanizing education, deeply influenced by local contexts, provides a distinct, non-Western perspective. It offers a critical counterpoint to Western-centric educational paradigms and enriches the broader understanding of humanization in education. Originality/Value: The uniqueness of this study resides in its focus on children's writings, affirming faith in the unfiltered expressions of their pure spirits encapsulated in the raw "languages of the soil," which have persevered through the sociopolitical upheavals of Korea's modern history. This in turn strengthens the call for a nuanced, non-Western interpretation of the concept of "humanization" in education. [ABSTRACT FROM AUTHOR]

in this article, conducted from the point of view of the philosophy of education, we will focus on « influencers » and more globally on people broadcasting tutorials, podcasts and other thematic presentations of contents on online platforms. These contents seem to constitute nowadays online support resources for individual autonomies that are both singular and sustainable. We first study the motivations of the people creating these contents and the boundaries between professional and amateur approaches in this field (1). We then seek to understand what needs and desires inherent to the hypermodern human condition correspond to the online quest for such resources (2). On these bases, we lay down some markers for a thought of the way in which these proposals of influences can contribute to make the individuals durably authors of their singular autonomies (3). [ABSTRACT FROM AUTHOR]

A contemporary movement promotes the introduction of children and adolescents to philosophy. By considering that philosophy should be introduced from primary school, in order to contribute to the intellectual education of the younger generation, this movement re-examines the role and place of philosophy in education. This article explores this project through the notion of intellectual prudence. It suggests a return to the Aristotelian concept of prudence, phronesis, to clarify the project of the pioneers of philosophy for children (Lipman and Sharp), but defends an updating of the notion in order to understand the contemporary educational stakes of early philosophy teaching. To do so, it combines a textual analysis, questioning this project from a reading of the works that gave rise to it, and a field philosophy approach, questioning their realization from the experience of an actual field of practices developed in this line in France. [ABSTRACT FROM AUTHOR]

This article explores principles of teaching and learning found within the Bhagavad Gita, a sacred Hindu text. After an in-depth thematic hermeneutic analysis of two translations of the text, we found eight themes, including the disciple's role: questioning and emulating the Guru; the Guru's role: teaching as the supreme act of love; learning as Enlightenment; ultimate Self-knowledge as Self-realization; taming the mind through meditation; action superseding inaction in learning; devotion and effort as prerequisites to learning; and detachment from the outcomes of learning. Among our most prominent findings are insights regarding teacher and learner motivation and the centrality of effort to learning. We hope this paper adds to scholarly conversation surrounding the Gita and enriches education philosophy generally. [ABSTRACT FROM AUTHOR]

John Dewey wrote widely about education and educational philosophy and it follows that there is a plethora of secondary source material addressing those large topics. Dewey spoke about the roles of the teacher (educator) and student (pupil/child) and their general relationship, yet there is a gap in scholarship addressing exactly what the nature of that relationship was (formal, familial, etc) and what it entailed. This paper addresses an important issue in Dewey scholarship: Dewey's conception of the teacher-student relationship. The guiding question is "What does John Dewey specifically write about the conception of the teacher-student relationship, its dimensions, and nature of that relationship?" Through a textual analysis, I provide a cohesive vision of Dewey's treatment of teacher-student relationships in an attempt to clarify and excavate a theory of teacher-student relationships emanating from Dewey. In order to understand the role of the teacher and student in the teacher-student relationships in Dewey's work, this article addresses the central themes that emerge as the central aims of education in Dewey's work: education as (1) social; (2) Democratic; and (3) cooperative and experiential. Through this textual analysis guided by these themes, a unifying vision of the teacher as a "sympathetic observer" is revealed. While the aim is to understand the teacher-student relationship in this paper, the textual analysis yields evidence that the teacher is primarily responsible for fostering this educational relationship, and as such, relationship is the central focus within this work. [ABSTRACT FROM AUTHOR]

Copyright of Opuntia Brava is the property of Universidad de Ciencias Pedagogicas de Las Tunas, Centro de Documentacion e Informacion Pedagogica and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article explores the role that can be played by philosophy education in terms of addressing the crisis of subjectivity and modernity in Africa. Philosophy education in Africa can play the function of liberating Africans from alien modalities of existence and ways of being, and in return embarking on a new journey of self-invention. Without succumbing to a reactive epistemic nationalism that identifies the totality of European philosophy with the ideologies of colonialism, there is a need to develop a form of philosophy education that is cognisant of the troubled path within which the African mode of individual existence and modernity are constituted within. This contributes to the development of a vision of an African future that is founded on collective histories and struggles. [ABSTRACT FROM AUTHOR]

The pre-army preparatory programs established in Israel constitute a unique and popular model of education. Using the qualitative method and semi-structured interviews, I found four key themes that can explain this model: identity, autonomy, affiliation, and an informal approach. A variety of psychological theories are raised throughout the paper that address each one. It seems that a combination of these themes may be a key factor contributing to the popularity of these programs, and to other popular Jewish education programs beyond the borders of Israel that are similar. This innovative educational model is capable of influencing not only Jewish education but general education as well. [ABSTRACT FROM AUTHOR]

Many philosophers have argued that large language models (LLMs) subvert the traditional undergraduate philosophy paper. For the enthusiastic, LLMs merely subvert the traditional idea that students ought to write philosophy papers "entirely on their own." For the more pessimistic, LLMs merely facilitate plagiarism. We believe that these controversies neglect a more basic crisis. We argue that, because one can, with minimal philosophical effort, use LLMs to produce outputs that at least "look like" good papers, many students will complete paper assignments in a way that fails to develop their philosophical abilities. We argue that this problem exists even if students can produce better papers with AI and even if instructors can detect AI-generated content with decent reliability. But LLMs also create a pedagogical opportunity. We propose that instructors shift the emphasis of their assignments from philosophy papers to "LLM dialogues": philosophical conversations between the student and an LLM. We describe our experience with using these types of assignments over the past several semesters. We argue that, far from undermining quality philosophical instruction, LLMs allow us to teach philosophy more effectively than was possible before. [ABSTRACT FROM AUTHOR]

In this article, I will outline an assessment model that allows instructors to continuing assigning term papers and argumentative papers without compromising the authenticity of student assessment. This path forward relies upon a pseudo flipped classroom model in which students will complete a scaffolded term paper through a series of in-class assessments that build upon previously completed components. The final steps of completing this assignment will require producing a draft and final version of a traditional term paper outside of the classroom but only after the instructor ensures they have critically thought through the preceding components independently. The intention is to maintain the nuance, critical thinking, engagement with primary and secondary sources, and depth of content comprehension that a thoughtful paper requires, while also ensuring that students are completing the work themselves and not merely outsourcing bits and pieces of it to LLMs. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Social Sciences Research / Sosyal Bilimler Arastirmalari Dergisi is the property of ODU Journal of Social Sciences Research and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper stresses the significance of giving a proper place to philosophical learning in the education curriculum. Specifically, this analyzes and evaluates the planning and execution of The Teaching Profession (TP), a professional course being offered to pre-service teachers that highlights historical, legal, and philosophical aspects of teacher preparation in the context of national standards in the Philippine educational system. Consequently, I stress the importance of improving TP's philosophical content and its delivery so educators are properly exposed to theories that should be used for action research in education. In that way, teachers shall be prompted to shape and build minds by transmitting the philosophical skills of critical, creative, and reflective thinking. [ABSTRACT FROM AUTHOR]

There is a contemporary trend to apply the General Theory of Modal Aspects developed by Herman Dooyeweerd to different areas of knowledge. However, such uses do not always pay attention to the complexities of the theory, especially its empirical-transcendental nature and its broader framework in the Philosophy of the Cosmonomic Idea. This article is the outcome of qualitative bibliographic research with a basic, descriptive, and explanatory nature.The research adopted a survey of bibliographic data as its data collection instrument.The article seeks to demonstrate that the strictly methodological applications of the General Theory of Modal Aspects are limited for the following reasons: (1) terms such as ‘ontology’, ‘transcendental’ and ‘law’ are used without further clarification; (2) the ontic nature of modal aspects, of being meaning, permeates traditional ways of dividing philosophy into subdisciplines; (3) Dooyeweerd's ideas have a high degree of complexity in themselves; and (4) the idea of totality has a double connotation: one temporal (as cosmic coherence), the other as supratemporality. To this end, we have organized the article into four sections. In section 1 we briefly present the applications of the General Theory of Modal Aspects, specifically the work developed in Brazil in the fields of Education and Philosophy of Science. In section 2, we present some principles and assumptions of Dooyeweerd's thought and situate his General Theory of Modal Aspects within the Philosophy of the Cosmonomic Idea. In section 3 we discuss the idea of reality ordered by laws. In the last section, we highlight the boundaries of the methodological approach of this article in relation to the author's broader religious horizon of thought. We conclude by showing that Dooyeweerd's work contains an empirical-transcendental dimension, which concerns a priori totalities that structure reality and can only be known and affirmed through experience. [ABSTRACT FROM AUTHOR]

This paper aims to explore the two contradictory debates about the educational philosophy of universities in the context of Ethiopia. It also explores how the understanding of the philosophy of university is shaped by environmental factors and exacerbates the marginalisation of youth. On the one hand, universities are perceived as places where knowledge, that can solve a certain problem. On the other hand, universities are places where knowledge is produced and disseminated irrespective of its immediate use value. This study found out that the understanding of the philosophy of education varies across time and place. In the Ethiopian context, there is neither a disinterested pursuit of knowledge nor the instrumentalist epistemology, nor a synthesis of the two. It disregards the value of knowledge altogether and overly simplified the philosophy of instrumentalist epistemology to extent of buying and selling certificates even in the absence of formal training. [ABSTRACT FROM AUTHOR]

This article investigates whether Conversational Thinking can suitably serve as a pedagogical approach for philosophy education in African schools (primary and secondary levels). We argue that there is a need to introduce and teach philosophy in schools in Africa. Additionally, we argue that it would be apropos to adopt a decolonial approach in developing such curricula, which, amongst others, could accommodate African approaches to philosophy. We contend that African homegrown frameworks, such as Conversational Thinking, can serve as appropriate decolonial strategies for philosophy education in parts of Africa. Our reason is that the proposed approach can train the emerging young generations in Africa, not only to be critical, creative, and innovative, but also to view reality from African epistemic perspectives. This stems from the fact that Conversational Thinking is one strategy amongst others that can promote African culture-inspired approaches to knowledge that combine with basic thinking skills to offer truly African forms of epistemic liberation. [ABSTRACT FROM AUTHOR]

The aim of this article is to defend African philosophy in its singularity, as opposed to African philosophies in its plurality. African philosophy argues that there are recognisable common traits among Africans, whereas African philosophies as a concept counters this notion, claiming that Africans hold different philosophies, hence generalising about them is impossible. The existence of African philosophy is a contested terrain sparked by colonialism. Failure to defend African philosophy is a recipe for perpetuating the thinking that African indigenes do not have a philosophy. There is also a risk that their worldview could be lost in globalisation and internationalisation. My reaction is mainly inspired by Davison (Davison, Z. 2022. African philosophy: A nebulous label for demeaning indigenous philosophies of people of Africa. Journal of Philosophy and Culture 10(1): 1-9), who refutes the notion of African philosophy but supports African philosophies. In this article, I draw from the existing literature on African philosophy mainly contributed by higher-educationbased scholars, including those in the Diaspora. The concepts of philosophy and African are critical; I describe them to advance my argument. I then tackle critical issues surrounding African philosophy, such as the nebulousness of the concept, the historical-political and spatial-cultural connotations, and modernist and postmodernist lenses applied to Africans. Most importantly, I provide examples of common traits among Africans to support my defence of the concept. My conclusion is that African philosophy does exist and is defendable. The article contributes to the African philosophy versus African philosophies debate; this is also important for learning and conducting research about African philosophy in higher education. African scholars should not be blind to the commonalities identifiable in African worldviews that can be used to defend African philosophy. [ABSTRACT FROM AUTHOR]

In international philosophy of music education, there are some philosophers who are important points of reference. One of them is the German Immanuel Kant (1724–1804). While his philosophy is complex, an oversimplified understanding of his ideas turned him into the "bad guy" of international music education philosophy, being in favor for instance of art for its own sake. His assumed ideas are thought to be the foundation of aesthetic education, in opposition to music education concepts promoting praxis and social change. The prominent role Kant plays leads to questions: Can an eighteenth-century philosopher be blamed for twentieth-century music education concepts and their supposed aberrations? And what did Kant really say? By addressing these and related questions, this paper offers fresh perspectives on Kant's original concept and the role his assumed ideas play in international music education philosophy, aiming at revising some discourses around them. Furthermore, Kant as a case in point, can lead to general considerations about the function of philosophy in music education philosophy. [ABSTRACT FROM AUTHOR]

Since the Middle Ages, Augustine and the wealth of his writings have had an enormous impact on Western philosophical thinking. His approach to time and memory, which he sets out in his eleventh book of the Confessions , is one of the most important sources for research about the philosophy of time. Augustine describes time as a permanent movement in which the future passes unceasingly through an unrelated present into the past. Only the very present moment exists, but this present moment is infinitely short. If the past is no more, the future is not yet, and the present is indivisibly brief, memoria becomes the determining factor of human consciousness. Augustine's theory of memory and time reveals an epistemological connection with the functioning of human consciousness. Since his understanding of time and memory is already of great relevance in many interdisciplinary approaches, it can also become important to the philosophy of music education. Revisiting Augustine's concept of memoria can give us new impetus on questions about aesthetic education, cancel culture, and utopian thinking. [ABSTRACT FROM AUTHOR]

It is important for children to be sensitive to environmental issues from an early age and to develop this sensitivity. In this context, there have been practices and discussions on environmental inquiry since the late 1970s when philosophy with children emerged. In this study, 4 of the illustrated children's books with the theme of environment that can be used in the field of environmental philosophy, within the scope of philosophy applications for children, were handled with the document analysis and content analysis methods within scope of qualitative research design. In the selection of this books in the study, criteria such as the possibility of making philosophical inquiries the use of which have been scientifically suggested or used in various studies, and the fact that they have gained intellectual popularity by being translated into many languages in the world have been determined. Philosophical questions were formed by listing the themes and topics, concepts, values and problem situations in the selected books by the researchers, and philosophical identity cards were prepared for each book. In the following stage of the study, quotations with philosophical thinking features in the books were symbolized through the target original sentences in the books. In the last stage, the sentences in the books that encourage children to philosophize were evaluated through content analysis. The aim of the study is to provide children with a critical and questioning approach to environmental problems by creating suggestions for educators who will benefit from children books in their philosophy studies with children. At this point, it was concluded that the illustrated children's book examined-within the scope of philosophy with children-are important resources in raising awareness about environmental problems to children and even adults. In terms of the results of the content analysis, it is seen that the children's books contain thoughtprovoking sentences that encourage children to protect the environment and are suitable for philosophy studies with children. According to the results of the study, it is recommended that the philosophical identity cards prepared for children's books be used in educational practices with families and teachers and in P4C workshops. [ABSTRACT FROM AUTHOR]

This literature review examines the effects of adding traditional sports to the physical education curriculum on cultural heritage and pedagogy. The decline of traditional sports in modern culture has raised concerns about cultural legacy and educational opportunities. This study examines relevant scientific material to explain the benefits of bringing traditional sports into schooling. The research shows that traditional sports are vital to the preservation of cultural heritage in communities and nations. Furthermore, including these activities in the physical education curriculum can foster a shared identity, pride, and social cohesion among pupils. They also improve fitness, coordination, and well-being, Supporting physical education's goals. The educational paradigm of traditional sports revival emphasizes discipline, tenacity, and tradition. These sports in the curriculum promote overall student development by providing complete and culturally enhanced educational experiences. Despite the potential benefits, the present research emphasizes the need for greater research into the long-term impacts of reintegrating traditional sports, fairness difficulties, and implementation strategies. The abstract concludes that recognizing the diversity of traditional and modern sports creates a more inclusive and culturally sensitive physical education environment for present and future generations. [ABSTRACT FROM AUTHOR]

The development of reasoning skills is often regarded as a central goal of ethics and philosophy classes in school education. In light of recent studies from the field of moral psychology, however, it could be objected that the promotion of such skills might fail to meet another important objective, namely the moral education of students. In this paper, I will argue against such pessimism by suggesting that the fostering of reasoning skills can still contribute to the aims of moral education. To do so, I will engage with the concept of moral education, point out different ways in which reasoning skills play an essential role in it, and support these considerations by appealing to further empirical studies. My conclusion will be that the promotion of ethical reasoning skills fulfils two important aims of moral education: First, it enables students to critically reflect on their ethical beliefs. Second, it allows them to explore ethical questions in a joint conversation with others. Lastly, I will refer to education in the field of sustainable development in order to exemplify the importance of these abilities. [ABSTRACT FROM AUTHOR]

How can philosophers incorporate the Digital Humanities into their classrooms? And why should they? In this paper, I explore answers to these questions as I detail what I have dubbed "The Monuments Project" and describe how this project engages with Digital Humanities and teaches students to connect theoretical philosophical concepts with their lives. Briefly, the Monuments Project asks students to apply concepts discussed in our philosophy class (in my case, a Global Aesthetics class) with a monument in their environment. Instead of a traditional paper, students upload MP3s of their observations, pictures and/or drawings of the monument, and text-based responses. The goal of the Monument Project is twofold: to get students to connect what they have learned to a sense of place=the place where they live, and to introduce them to the Digital Humanities. [ABSTRACT FROM AUTHOR]

According to the World Bank, South Africa is the most unequal society in the world. It follows that teaching philosophy takes on a unique character in this country. During the initial COVID-19 outbreak, all universities were compelled to move online, entailing that the teaching of philosophy also moved online. However, because of their socio-economic realities, students faced many barriers, and this served to further marginalise already marginalised students. The university campus provides structural support to many of these students that they do not have at home-computer labs, internet access, and residences. With campuses shutting down and learning to move online, many (if not most) of our students faced significant challenges. This paper explores the challenges encountered during this time through empirical research. Five interviews were conducted with philosophy lecturers, and the data was analysed using Atlas.ti. This article therefore provides empirical insight into the challenges faced by philosophy lecturers as they taught philosophy during a pandemic in the "most unequal society in the world". [ABSTRACT FROM AUTHOR]

It is well studied that some Pythagorean principles lied at the foundations of the Late Antique Neoplatonic School. The main reason for that conclusion to be drawn is the two biographies of the Samian sage written by the Neoplatonic philosophers Porphyry of Tyre and Iamblichus of Chalcis. Accordingly, the archetypical image of Pythagoras became a major ideal for which every pagan philosopher aimed in Late Antiquity. Henceforth, masters and their disciple circles comprised a micro-society which can reasonably be analyzed as a whole. Suffice it to say that they were small and cohesive charismatic communities whose isolation from the outside world aroused a living harmony from which emerged long-standing emotional bonds. Consequently, the Pythagorically rooted κοινός βίος (Iambl. Vit. Pyth. 6.29: τὸ λεγόμενον κοινοβίους) can easily be ascertained in the biographical literature around the philosophical schools from Plotinus to Damascius (cf. Porph. Vit. Plot. 18.6-14; Procl. In Resp. passim). It is a way of life in common which was also known at the old Athenian Academy (according to Plato's only explicit reference to Pythagoras (Resp. 600a-b: Πυθαγόρειον τρόπον τοῦ βίου) and has sometimes been defined even as "coenobitic", in analogy with other contemporary phenomena. But from our point of view, it can be better understood through an analysis of the concept of συνουσία—that is, the meetings of philosophers with their companions (ἑταῖροι) in a specific place which turned into a sort of spiritual household. With this contribution, we aim at focusing on the redefinition of the Neoplatonic συνουσίαι as a legacy of the Platonic notion of συνουσία, stemming from Pythagorean κοινόβιοι. To sum up, we will revise this issue and the state of the art, with the redefinition of Late Antique συνουσία as a terminus technicus in the biographic literature around the Neoplatonic Schools, aiming at opening new paths for the understanding of the Pythagorean–Platonic heritage in Late Antiquity. [ABSTRACT FROM AUTHOR]

The document is a curriculum vitae of María Golfe Folgado, a graduate in Philosophy from the University of Valencia. María reflects on her time at university and her degree as a graduate. She also mentions her interest in learning and the importance of consciousness in interpreting the world. María aspires to be a philosophy teacher in secondary education and mentions that she failed an ethics exam, considering it one of her greatest achievements. The text talks about the author's experience as a university student and their focus on philosophy and education. It highlights the importance of laughter in secondary school classrooms as a stimulus for philosophical thinking. It also mentions their interest in Plato's dialogues and their academic work in this field. The author reflects on the nature of philosophy and teaching, citing Aristotle and Plato. [Extracted from the article]

The border-crossing nature of science is well recognised, and has long been a focus of policy-makers with an interest in governing this space. The international aspect of the humanities is less clearly understood, and the extent to which it has been a focus of policy is similarly not well conceptualised. UNESCO's efforts in this area provide a useful corpus of texts through which international humanities policy can be explored. Drawing on Theodor Adorno's negative dialectics, this paper considers what UNESCO's attempts at developing international humanities policy have to say about the ontological status of the humanities, and of policy itself. In setting out an ontology of policy, it generates a concept of 'world humanities' as a means of reconstituting the humanities its own specific mode of inquiry and form of knowledge. [ABSTRACT FROM AUTHOR]

Copyright of Revista Estudios de Filosofía is the property of Universidad de Antioquia, Instituto de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Teoría de la Educación. Revista Interuniversitaria is the property of Ediciones Universidad de Salamanca and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Socrates' final argument in the Protagoras is premised on the surprising identification of the pleasant with the good and argues that virtue is the "art of measurement" that can be easily taught to the Many. The view that virtue can be taught is also espoused by Socrates elsewhere, notably in the Phaedrus. However, while the Protagoras identifies virtue with the art of calculating the greatest pleasure, which is identified with the greatest good, in the Phaedrus virtue is shown to consist in the ceaseless search for the good. I argue that the picture of virtue presented in the Protagoras is in agreement with that of the Phaedrus in that the Protagoras depicts the first stage of the process of learning genuine virtue, which is outlined as a whole in the Phaedrus. The argument of the Protagoras then works as a protreptic: it teaches an elementary way of thinking about the ends of one's actions and opens up the way toward genuine virtue. [ABSTRACT FROM AUTHOR]

Copyright of Orbis Scholae is the property of Charles University Prague, Faculty of Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Musica Theorica is the property of Musica Theorica and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper investigated the reviving of "iju ora" in Igbo culture as a key factor for violence prevention, peace and fraternity among families, neighbourhoods and communities, and its implications for Igbo philosophy and education. Five research questions were formulated to guide the study, while analytic survey was adopted as the design of the study. The study was carried out in the South-East Nigeria. The target population for the study was 23, 634,086 (consisting of 2,546,777 and 21,087,309 elderly people and youth respectively). The sample size for the study was 1,890, obtained using multistage sampling technique. For data collection, researcher-developed structured questionnaire and oral interviews were used as instruments. To answer the research questions, a computation of the mean ratings given to each of the item statements was carried out. Means and standard deviation methods were used to analyze the results. The findings showed that "iju ora" is means much more than ordinary greetings among the Igbo people, and that it has various roles to play in peace preventing violence and enthroning peace among the people. It was also discovered that the practice of "iju ora" is waning among the Igbo people today due to a number of reasons, including social media influence. Some implications of "iju ora" for Igbo philosophy and education were also revealed, especially with regard to value clarification and moral education. Some strategies, such as going back to the early education of the child in the context of families and communities and engaging in self-introspection and critical thinking, were found to be able to enhance the practice of "iju ora". Based on the findings, the paper concluded that "iju ora" is a veritable factor for violence prevention and peace building, and that strategies discussed can really help in enhancing its practice. The paper, therefore recommended, among others, that stakeholders, including Igbo philosophers and educators, should collaborate to see that the practice of "iju ora" is revived among the Igbo people of today. [ABSTRACT FROM AUTHOR]

Copyright of Estudios de la Gestión is the property of Universidad Andina Simon Bolivar, Sede Ecuador and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Understanding academic gender gaps is difficult because gender-imbalanced fields differ across many features, limiting researchers' ability to systematically study candidate causes. In the present preregistered research, we isolate two potential explanations—brilliance beliefs and fixed versus growth intelligence mindsets—by comparing two fields that have inverse gender gaps and historic and topical overlap: philosophy and psychology. Many more men than women study philosophy and vice versa in psychology, with disparities emerging during undergraduate studies. No prior work has examined the contributions of both self-perceptions of brilliance and fixed versus growth mindsets on choice of major among undergraduate students. We assessed field-specific brilliance beliefs, brilliance beliefs about self, and mindsets, cross-sectionally in 467 undergraduates enrolled in philosophy and psychology classes at universities in the United States and Canada via both in-person and online questionnaires. We found support for the brilliance beliefs about the self, but not mindset, explanation. Brilliance beliefs about oneself predicted women's but not men's choice of major. Women who believed they were less brilliant were more likely to study psychology (perceived to require low brilliance) over philosophy (perceived to require high brilliance). Findings further indicated that fixed versus growth mindsets did not differ by gender and were not associated with major. Together, these results suggest that internalized essentialist beliefs about the gendered nature of brilliance are uniquely important to understanding why men and women pursue training in different academic fields. [ABSTRACT FROM AUTHOR]

The present research is about the relationship between teachings in Ferdowsi's Shahnameh with the thoughts of philosophers and thinkers such as: Plato, Schopenhauer, Nietzsche, Hume and Will Durant have studied about the purpose of marriage about the purpose of marriage, the criteria of choosing a husband (attention to body and fitness and courage). In fact, the purpose of this research is a philosophical analysis and reflection on the purpose of marriage and the criteria for choosing a husband in the Shahnameh. The purpose of marriage and mating in Ferdowsi's Shahnameh is to give birth to a child. Courage and fitness are among the criteria for choosing a husband in the Shahnameh. Why bravery and fitness were the criteria for your selection in Shahnameh? How was the position of the body and the beauty of the body in the Shahnameh? There are questions that the author has answered based on the teachings of the mentioned philosophers. The results indicate that the sanctity of marriage was due to the continuation of the species and the birth of children, physical fitness also helped the continuation of the correct species, and the beauty of the body was as important as the beauty of the mind. Also, in the ancient world, due to the existing conditions, attention to the body was paid attention to along with the soul and soul. In this research, an attempt has been made to deal with this issue with a descriptive - analytical method. [ABSTRACT FROM AUTHOR]

Copyright of Riwayat: Educational Journal of History & Humanities is the property of Riwayat: Educational Journal of History & Humanities and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Apotheke is the property of Universidade do Estado de Santa Catarina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)