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A. Guilherme [5]Alexandre Guilherme [5]Alex Guilherme [3]
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Profile: Alex Guilherme (Liverpool Hope University)
  1. Alexandre Guilherme (forthcoming). Reflexions on Buber's 'Living-Centre': Conceiving of the Teacher as 'The Builder' and Teaching as a 'Situational Revelation'. Studies in Philosophy and Education:1-18.
    There has been a shift from teaching to learning, the so-called process of ‘learnification’, which promotes the idea that teaching should be primarily concerned with the creation of rich learning environments and scaffolding student learning. In doing so, this process of ‘learnification’ has also attacked the idea that teachers have something to teach and that students have something to learn from their teachers. The influence of constructivism, and thinkers like Piaget, Vygotsky, and Bruner in this paradigm shift is quite evident; (...)
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  2. Alex Guilherme (2012). Language Death: A Freirean Solution in the Heart of the Amazon. Educational Philosophy and Theory 45 (1):63-76.
    ?Language death? is an undeniable phenomenon of our modern times as languages have started to disappear at an alarming rate. This has led linguists, anthropologists, philosophers and educationists to engage with this issue at various levels in an attempt to try to understand the decline in this rich area of human communication and culture. In this article I refer to some interesting and innovative educational projects in the Amazon region of Brazil, which are revitalizing local languages, cultures and communities. I (...)
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  3. Alexandre Guilherme (2012). God as Thou and Prayer as Dialogue: Martin Buber's Tools for Reconciliation. [REVIEW] Sophia 51 (3):365-378.
    ‘Prayer’ can be defined as ‘the offering, in public worship or private devotion, of petition, confession, adoration, or thanksgiving to God; also the form of words in which such an offering is made’ (cf. Cohn-Sherbok 2010). In addition to this simple definition it could be said that there are different forms of prayer: some are vocal and articulate and others are only mental in nature; some prayers are communal and liturgical and other prayers are spontaneous or at least composed by (...)
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  4. Alexandre Guilherme, W. J. Morgan & Ida Freire (2012). Interculturalism and Non-Formal Education in Brazil: A Buberian Perspective. Educational Philosophy and Theory 44 (9):1024-1039.
    Gilberto Freyre, the great Brazilian historian and sociologist, described Brazil as a ‘racial paradise’, a place where different races and nationalities have come to live together in a sort of ‘racial democracy’. The literature on this topic has become extensive as anthropologists, social scientists and historians felt the need to either prove or disprove such a claim. The argument that Brazil is a racial paradise or democracy is certainly romantic, even utopian; but it is true that Brazil has not experienced (...)
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  5. W. J. Morgan & Alexandre Guilherme (2012). I and Thou: The Educational Lessons of Martin Buber's Dialogue with the Conflicts of His Times. Educational Philosophy and Theory 44 (9):979-996.
    Most of what has been written about Buber and education tend to be studies of two kinds: theoretical studies of his philosophical views on education, and specific case studies that aim at putting theory into practice. The perspective taken has always been to hold a dialogue with Buber's works in order to identify and analyse critically Buber's views and, in some cases, to put them into practice; that is, commentators dialogue with the text. In this article our aims are of (...)
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  6. Alex Guilherme & W. John Morgan (2011). Peace Profile: Martin Buber. Peace Review 23 (1):110-117.
    Martin Buber (1878–1965) is one of the most significant existentialist philosophers and educationalists of the twentieth century, and a leading scholar of the Hasidic tradition. His philosophical and educational views are dominated by the concept of dialogue and, in virtue of this, he is often called the philosopher of dialogue. Throughout his life, Buber advocated dialogue as a way of establishing peace and resolving conflicts, and therefore he is often referred to in both the academic and general literature as an (...)
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  7. A. Guilherme (2010). Fichte: Kantian or Spinozian? Three Interpretations of the Absolute I. South African Journal of Philosophy 29 (1).
    Fichte is the first great Post-Kantian Idealist and his debt to Spinozism has been acknowledged by virtually all of his commentators. However, the extent of Spinoza’s influence on Fichte has not been spelled out in much detail. In response to this I propose to do two things. Firstly, I propose to provide a typology of interpretations of Fichte’s Absolute I, as some commentators seem to get entangled in these different interpretations, which can be very confusing to their readership. Secondly, I (...)
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  8. A. Guilherme & W. John Morgan (2010). Martin Buber: Dialogue and the Concept of the Other. Pastoral Review.
    Martin Buber (1878-1965) is one of the most significant existentialist philosophers of the twentieth century and a leading scholar of the Hasidic tradition in Judaism; even more important for this article is that Buber is considered by many to be the philosopher of dialogue par excellence. This article expounds Buber’s conception of dialogue and its implications for our conception of the Other.
     
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  9. Alex Guilherme (2010). Schelling’s Naturphilosophie Project: Towards a Spinozian Conception of Nature. South African Journal of Philosophy 29 (3):373-390.
    Various commentators have acknowledged the fact that Schelling was influenced by Spinoza’s philosophical views (cf. Bowie 1993, 2003; Copleston 1963; Esposito 1977; White 1983; Lawrence 2003; Hegel 1995; Beiser 2002; Richards 2002). However, these commentators have not spelled out in detail this influence, and this situation is particularly true of the Anglo-American tradition. In this article, I investigate Schelling’s Naturphilosophie project in search of its Spinozistic roots and I argue that this provides us with a better understanding of the Schelligian (...)
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  10. Alexandre Guilherme (2010). Schelling's Naturphilosophie Project: Towards a Spinozian Conception of Nature. South African Journal of Philosophy 29 (4).
    Various commentators have acknowledged the fact that Schelling was influenced by Spinoza’s philosophical views (cf. Bowie 1993, 2003; Copleston 1963; Esposito 1977; White 1983; Lawrence 2003; Hegel 1995; Beiser 2002; Richards 2002). However, these commentators have not spelled out in detail this influence, and this situation is particularly true of the Anglo-American tradition. In this article, I investigate Schelling’s Naturphilosophie project in search of its Spinozistic roots and I argue that this provides us with a better understanding of the Schelligian (...)
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  11. A. Guilherme (2009). On Bayle’s Interpretation of Spinoza’s Substance and Modes Conatus. Conatus 3 (6).
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  12. A. Guilherme & W. John Morgan (2009). Martin Buber’s Philosophy of Education and its Implications for Non-Formal Education. International Journal of Lifelong Learning 28 (5).
    The Jewish philosopher and educator Martin Buber (1878–1965) is considered one of the twentieth century’s greatest contributors to the philosophy of religion and is also recognized as the pre-eminent scholar of Hasidism. He has also attracted considerable attention as a philosopher of education. However, most commentaries on this aspect of his work have focussed on the implications of his philosophy for formal education and for the education of the child. Given that much of Buber’s philosophy is based on dialogue, on (...)
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  13. A. Guilherme (2008). Spinoza’s Substance: A Reply to Curley. Conatus 3 (2).
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