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  1. Anoop Gupta (2012). Simplifying Gardner's Labyrinth: The Role of Interpersonal Relationships in Pablo Picasso's Artistic Development. Journal of Aesthetic Education 46 (3):22-35.
    My ultimate goal has always been to illuminate artistry at its greatest heights. Howard Gardner’s theory of multiple intelligences provided a theoretical framework for his life-long study of creativity, especially in prodigies like Picasso.1 According to Gardner, Picasso was weak in the scholastics and strong in the spatial, bodily, and personal spheres, characterizing the artist even as “frankly sadistic.”2 And Gardner developed a general framework for understanding the prodigy in terms of one’s proclivity toward meta-cognition as well as other commonalities (...)
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  2. Penelope Miller, Anoop Gupta, Clint Randles, Carla Carmona Escalera, Arne de Boever, Steven Skaggs, Carl R. Hausman & Andrea Sauchelli (2012). Front Matter Front Matter (Pp. I-Iii). Journal of Aesthetic Education 46 (3).
     
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  3. Anoop Gupta (2010). Rethinking Aristotle's Poetics : The Pragmatic Aspect of Art and Knowledge. Journal of Aesthetic Education 44 (4):60-80.
    And in general it is a sign of the man who knows and of the man who does not know that the former can teach, and therefore we think art more truly knowledge than experience is; for the artist can teach, and men of experience cannot. When pragmatism first gained favor in the early twentieth century, some British philosophers like Russell regarded it as evidencing their perception of America’s crude and enterprising spirit.1 The Imperial jab lay in this: that just (...)
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  4. Anoop Gupta (2008). Education: From Telos to Technique? Educational Philosophy and Theory 40 (2):266–276.
    A preoccupation with technology has helped bury the philosophical question: What is the point of education? I attempt to answer this question. Various answers to the question are surveyed and it is shown that they depend upon different conceptions of the self. For example, the devotional-self of the 12th century (which was about becoming master of the self) gave way to the liberal-self (which was to facilitate social change). Education can only be satisfactorily justified, I argue, by appeal to transcendent (...)
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