Search results for 'Ilan Gur‐Ze'ev' (try it on Scholar)

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  1.  15
    Peter Mclaren (2012). Remembering a Loving Warrior Ilan Gur-Ze'ev 1955–2012. Educational Philosophy and Theory 44 (2):125-128.
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  2.  11
    Haim Gordon (2010). Review of Ilan Gur-Ze’Ev, Beyond the Modern-Postmodern Struggle in Education. [REVIEW] Studies in Philosophy and Education 29 (3):325-328.
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  3.  1
    M. Watkins (2007). Book Review: Critical Theory and Critical Pedagogy Today: Toward a New Critical Language in Education by Ilan Gur Ze'ev Haifa: University of Haifa Press, 2005 Reviewed by Megan Watkins. [REVIEW] Theory, Culture and Society 24 (4):146-152.
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  4. Cheryl Armon, Sheryle Bergman Drewe, Judith Boss, George Dei, Patrick Dillon, David Gooderham, Han Gur Ze'ev, Ann Higgins D'Alessandro, Kay Johnston & Yong Lin Moon (1998). JME Referees in 1997. Journal of Moral Education 27 (2):263.
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  5.  1
    S. Daniel Breslauer (forthcoming). Martin Buber’s Myth of Zion: National Education or Counter-Education? Studies in Philosophy and Education:1-19.
    If national education is, as Ilan Gur-Ze’ev thinks, inevitably a matter of agents for and victims of a national system, only a “counter-education” can correct it. Martin Buber shared many of Gur-Ze’ev’s concerns, but advocated a more positive view of national education. This essay examines Buber’s development of his pedagogical theory in its context, notes his influence on several educational models, investigates how his view of national education either continues or is ignored in the modern State of Israel, and (...)
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  6.  11
    Inna Semetsky (2007). Beyond the Modern-Postmodern Struggle in Education: Toward Counter-Education and Enduring Improvisation - by Gur-Ze'ev, I. Educational Philosophy and Theory 39 (6):676–677.
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  7. T. Ya Akovy (2006). A Re-Thinking of Critical Pedagogy: A Review of Critical Theory and Critical Pedagogy Today: Toward a New Critical Language in Education Edited by Illan Gur-Ze'ev. [REVIEW] Journal of Thought 41 (4):161.
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  8.  4
    Aaron Ben Ze'ev & Keith Oatley (1996). Development of Social Emotions and Constructive Agents. Behavioral and Brain Sciences 19 (1):124.
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  9. Michael A. Peters, Valerie Allen, Ares D. Axiotis, Michael Bonnett, David E. Cooper, Patrick Fitzsimons, Ilan Gur-Ze'ev, Padraig Hogan, F. Ruth Irwin, Bert Lambeir, Paul Smeyers, Paul Standish & Iain Thomson (2002). Heidegger, Education, and Modernity. Rowman & Littlefield Publishers.
    Martin Heidegger is, perhaps, the most controversial philosopher of the twentieth-century. Little has been written on him or about his work and its significance for educational thought. This unique collection by a group of international scholars reexamines Heidegger's work and its legacy for educational thought.
     
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  10.  6
    Pinhas Luzon (2015). The Eros of Counter Education. Journal of Philosophy of Education 50 (2):n/a-n/a.
    Erotic Counter Education is the educational position of the late Ilan Gur- Ze'ev. In ECE Gur-Ze'ev combines two opposing positions in the philosophy of education, one teleological and anti-utopian, the other teleological and utopian. In light of this unique combination, I ask what mediates between these two poles and suggest that the answer lies in the concept of eros. Following a preliminary presentation of the concept of eros in ECE, I define it as a form of transcendental cognition that (...)
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  11.  3
    Mark Brenneman & Frank Margonis (2012). Degrees of Disenchantment: A Review Essay. Educational Theory 62 (2):225-247.
    In this review essay, Mark Brenneman and Frank Margonis address three recent book-length contributions to the ongoing discussion around cosmopolitanism and educational thought: Mark Olssen's Liberalism, Neoliberalism, Social Democracy: Thin Communitarian Perspectives on Political Philosophy and Education, Sharon Todd's Toward an Imperfect Education: Facing Humanity, Rethinking Cosmopolitanism, and Ilan Gur-Ze’ev's Beyond the Modern-Postmodern Struggle in Education: Toward Counter-Education and Enduring Improvisation. Brenneman and Margonis argue that these contributions exhibit a marked disenchantment with Enlightenment conceptions of human possibilities as these (...)
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  12.  6
    Ilan Gur-Ze'ev (1998). Toward a Nonrepressive Critical Pedagogy. Educational Theory 48 (4):463-486.
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  13.  31
    Ilan Gur-Ze'ev (2003). Discussion. Studies in Philosophy and Education 22 (3/4):317-323.
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  14. Ilan Gur-Ze ev (2003). Socrates, Counter-Education, and Diasporic Love in a Postmodern Era. Journal of Thought 38 (3):41-66.
     
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  15.  23
    Ilan Gur-Ze’Ev (2005). Adorno and Horkheimer: Diasporic Philosophy, Negative Theology, and Counter-Education. Educational Theory 55 (3):343-365.
    From a contemporary perspective, the work of the Frankfurt School thinkers can be considered the last grand modern attempt to offer transcendence, meaning, and religiosity rather than “emancipation” and “truth.” In the very first stage of their work, Adorno and Horkheimer interlaced the goals of Critical Theory with the Marxian revolutionary project. The development of their thought led them to criticize orthodox Marxism and ended in a complete break with that tradition, as they developed a quest for a unique kind (...)
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  16.  28
    Ilan Gur-Ze'ev (1999). Walter Benjamin and Max Horkheimer: From Utopia to Redemption. Journal of Jewish Thought and Philosophy 8 (1):119-155.
  17.  4
    Ilan Gur-Ze'ev (1999). Cyberfeminism and Education in the Era of the Exile of Spirit. Educational Theory 49 (4):437-455.
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  18.  6
    Ilan Gur-Ze’ev (2008). Diasporic Philosophy, Counter-Education and Improvisation: A Reply. Studies in Philosophy and Education 27 (5):381-386.
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  19.  9
    Ilan Gur-Ze’ev (2010). Response to Haim Gordon’s Review of Beyond the Modern-Postmodern Struggle in Education. Studies in Philosophy and Education 29 (3):329-332.
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  20.  14
    Ilan Gur-Ze’ev (2009). Sigal R. Ben-Porath, Citizenship Under Fire—Democratic Education in Times of Conflict. Studies in Philosophy and Education 28 (2):171-184.
  21.  10
    Ilan Gur-Ze'ev (2001). The Production of Self and the Destruction of the Other's Memory and Identity in Israeli/Palestinian Education on the Holocaust/Nakbah. Studies in Philosophy and Education 20 (3):255-266.
    This paper characterizes a present institutionalizedunwillingness of both the Israeli and Palestinian educationalsystems to acknowledge each other's suffering because of the presenceof what the author terms `the otherness of the other.' This isdone largely through hegemonic control of memory of genocidesendured by both and through limiting constructions of the self.Coming to terms with `each other' paves the way for ahumanistic-oriented counter-education, one based in mutualacknowledgment and open dialogue.
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  22.  14
    Ilan Gur–ze'ev (2002). Bildung and Critical Theory in the Face of Postmodern Education. Journal of Philosophy of Education 36 (3):391–408.
  23.  12
    Ilan Gur‐Ze'ev (1998). The Morality of Acknowledging/Not‐Acknowledging the Other's Holocaust/Genocide. Journal of Moral Education 27 (2):161-177.
    Abstract The issue of producing and controlling the memories of the Holocaust is evaluated in this paper as a valid universal example of the struggle over self?identity and the recognition of ?the other? as a moral subject. The normal realisation of morality is presented as part of the denial of the other's identity, knowledge and value. The dialectics of the memories of the Holocaust and the possibility of a non?violent moral education is examined by questioning its treatment of the suffering (...)
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  24.  8
    Ilan Gur-Ze'ev (2001). Philosophy of Peace Education in a Postmodern Era. Educational Theory 51 (3):315-336.
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  25.  9
    Ilan Gur-Ze'ev (2002). Bildung and Critical Theory in the Face of Postmodern Education. Journal of the Philosophy of Education 36 (3):391-408.
  26. Nathaniel Deutsch, Joel Kraemer, Josef Stern, Hannah Kasher, David Barzilai, Irene Kajon, Carolina Armenteros & Ilan Gur-Ze'ev (1999). Brill Online Books and Journals. Journal of Jewish Thought and Philosophy 8 (1).
     
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  27.  6
    Ilan Gur-Ze'ev (2000). Critical Education in Cyberspace? Educational Philosophy and Theory 32 (2):209–231.
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  28.  10
    Ilan Gur-Ze'ev (2000). Introduction: Conflicting Philosophies of Education in Israel. Studies in Philosophy and Education 19 (5/6):363-367.
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  29. Ilan Gur-Ze'ev (1997). Total Quality Management and Power/Knowledge Dialectics in the Israeli Army. Journal of Thought 32:9-36.
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  30.  2
    David Carr, Norman Feather, Jim Garrison, Ilan Gur Ze’ev, Ruth Irwin & Wendy Kohli (2003). The Editor Wishes to Thank the Following Persons for Their Willingness to Serve as Reviewer for the Journal Between September 2002 and June 2003. [REVIEW] Studies in Philosophy and Education 22 (535).
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  31.  37
    Mikko Salmela (2003). Intentionality and Feeling in Emotions: A Reply to Ben-Ze'ev. Consciousness and Emotion 4 (2):291-305.
  32.  6
    Nicholas Fotion & Boris Kashnikov (2009). Frederick Beiser. Schiller as Philosopher: A Re-Examination (Oxford: Oxford University Press, 2008), Xiii+ 283 Pp. Ł19. 99 Paper. Aaron Ben-Ze'ev and Ruhama Goussinsky. In the Name of Love: Romantic Ideology and Its Victims (Oxford: Oxford University Press, 2008), Xvii+ 278 Pp. Ł19. 95 Cloth. Linda Ben-Zvi and Angela Moorjani, Eds. Beckett at 100: Revolving It All (Oxford: Oxford. [REVIEW] The European Legacy 14 (2):249-252.
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  33. Kenneth D. Beale (1995). Robert F. Goodman and Benjamin Ben-Ze'ev, Eds., Good Gossip Reviewed By. Philosophy in Review 15 (2):106-108.
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  34. Ross Cogan (1994). Aaron Ben-Ze'ev, The Perceptual System: A Philosophical and Psychological Perspective Reviewed By. Philosophy in Review 14 (5):308-310.
     
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  35.  7
    P. Zachar (2001). Review of “the Subtlety of Emotions (MIT Press)” by Aaron Ben-Zé Ev (2000). [REVIEW] Consciousness and Emotion 2 (1):180-188.
  36. Ronald de Sousa (2004). Aaron Ben-Ze'ev, Love Online: Emotions on the Internet Reviewed By. Philosophy in Review 24 (5):311-313.
     
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  37. Massimiliano Badino (2015). Albert Einstein.The Collected Papers of Albert Einstein. Volume 12: The Berlin Years: Correspondence, January–December 1921. Edited by Diana Kormos Buchwald, Ze'ev Rosenkranz, Tilman Sauer, József Illy, and Virginia Iris Holmes. Lxxvii + 609 Pp., Illus., Apps., Bibl., Indexes. Princeton, N.J.: Princeton University Press, 2009. $140 .Albert Einstein.The Collected Papers of Albert Einstein. Volume 13: The Berlin Years: Writings and Correspondence, January 1922–March 1923. Edited by Diana Kormos Buchwald, József Illy, Ze'ev Rosenkranz, and Tilman Sauer. 1,080 Pp., Illus., Apps., Bibl., Indexes. Princeton, N.J.: Princeton University Press, 2012. $125. [REVIEW] Isis 106 (1):209-211.
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  38. Ronald de Sousa (2004). Aaron Ben-Ze'ev, Love Online: Emotions on the Internet. [REVIEW] Philosophy in Review 24:311-313.
     
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  39. Jan Lacki (2008). Albert Einstein.The Collected Papers of Albert Einstein.Volume 10: The Berlin Years: Correspondence, May–December 1920, and Supplementary Correspondence, 1909–1920. Edited by Diana Kormos Buchwald; Tilman Sauer; Ze'ev Rosenkranz; József Illy; and Virginia Iris Holmes. Lxix + 683 Pp., Illus., Figs., Bibl., Apps., Indexes. Princeton, N.J.: Princeton University Press, 2006. $110. [REVIEW] Isis 99 (4):850-851.
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  40. Marion Ledwig (2009). Aaron Ben-Ze'ev and Ruhama Goussinsky, In the Name of Love: Romantic Ideology and its Victims. Philosophy in Review 29 (3):157.
     
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  41. Yeshayahu Leibowitz (2013). Lebovits Mitpalmes: Timlul Ṿe-Teʻud Ṿideʼo Shel 13 Sheʻot Pulmus: Yeshaʻayahu Leibovits Mitpalmes Be-Hanḥayat Yonah Hadari ʻim Avi Śagi, Zeʼev Harvi, Mosheh Halberṭal, Tamar Ros, Yaʻaḳov Leṿinger, Eliʻezer Goldman, Asa Kasher, ʻazmi Basharah Ṿe-Yosi Ziv. [REVIEW] Karmel.
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  42. J. Thomas (1998). The Attributes of Substance in the Absolute Idealism of Spinoza: A Review of Ze'ev Levy's The'Relation of Spinoza's Concept of Substance to the Concept of Ultimate Reality'. [REVIEW] Ultimate Reality and Meaning 21 (3).
     
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  43. Peter Zachar (2001). Aaron Ben-Ze Ev: The Subtlety of Emotions. Consciousness and Emotion 2 (1):180-188.
     
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  44.  3
    I. Gur-Ze'ev & I. Pappe (2003). Beyond the Destruction of the Other's Collective Memory: Blueprints for a Palestinian/Israeli Dialogue. Theory, Culture and Society 20 (1):93-108.
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  45. I. Gur-Ze'ev (1998). The Changing Status of Female Teachers in the Israeli Context. Journal of Thought 33:61-84.
     
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  46. I. Gur-Ze ev (2000). The Metaphysics of Traffic Accidents and Education Towards an Alternative Public Sphere. Journal of Thought 35 (3):37-66.
     
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  47. I. Gur-Ze'ev (1997). The Vocation of Higher Education: Modern and Postmodern Rhetorics in the Israeli Academia on Strike. Journal of Thought 32:57-74.
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  48.  12
    Ilan Gu-Ze'ev, Jan Masschelein & Nigel Blake (2001). Reflectivity, Reflection, and Counter-Education. Studies in Philosophy and Education 20 (2):93-106.
    This article sets forward a new concept of reflection, to be contrasted with more usual reading of the concept for which we use the term `reflectivity'. The contrast is related to a distinction between normalizing education and counter-education. We claim that within the framework of normalizing education there is no room for reflection, but only for reflectivity. In contrast to reflectivity, reflection manifests a struggle of the subject against the effects of power which govern the constitution of her conceptual apparatus, (...)
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  49.  9
    Aaron Ben-Ze'ev (2001). The Subtlety of Emotions. A Bradford Book.
    Aaron Ben-Ze'ev carries out what he calls "a careful search for general patterns in the primeval jungle of emotions.".
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  50.  25
    Aaron Ben-Ze'ev (2007). Emotions on the Net. The Proceedings of the Twenty-First World Congress of Philosophy 6:31-36.
    Emotions are fascinating phenomena which occupy a pivotal position in our lives. I have presented elsewhere (Ben-Ze'ev, 2000) a comprehensive framework for understanding emotions in our everyday life. The paper briefly describes the characterization of typical emotions, while indicating their relevance to online personal relationships. It discusses issues such as emotional complexity; the typical emotional cause, concern, and object; emotions and intelligence; and managing the emotions. The paper then goes on to examine whether the emotions elicited in online relationships are (...)
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