Search results for 'Philosophy, Indic Study and teaching' (try it on Scholar)

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  1.  1
    Daniel Vázquez (2014). Reflections on Tutoring Ancient Greek Philosophy: A Case Study of Teaching First-Year Undergraduates in the UK. Studying Teacher Education 10 (2):117-129.
    This is a case study of my reflections on teaching a first-year undergraduate tutorial on Ancient Greek Philosophy in the UK. This study draws upon the notion of reflective practice as an essential feature of teaching, in this case applied to Higher Education. My aim is to show how a critical engagement with my teaching practices and the overall learning experience modified, developed, or strengthened my practices, attitudes, and teaching philosophy during the course of (...)
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  2. Elie Holzer (2013). A Philosophy of Havruta: Understanding and Teaching the Art of Text Study in Pairs. Academic Studies Press.
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  3.  13
    Gregory Pence (1995). Case Study in the Ethics of Teaching Philosophy. Teaching Philosophy 18 (2):165-166.
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  4.  36
    Richard King (1999). Orientalism and Religion: Postcolonial Theory, India and 'the Mystic East'. Routledge.
    Orientalism and Religion offers us a timely discussion of the implications of contemporary post-colonial theory for the study of religion. Drawing on a variety of post-structuralist and post-colonial thinkers, including Foucault, Gadamer, Said, and Spivak, Richard King examines the way in which notions such as mysticism, religion, Hinduism and Buddhism are taken for granted, and shows us how religion needs to be redescribed along the lines of cultural studies.
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  5.  56
    Nigel Warburton (2004). Philosophy: The Essential Study Guide. Routledge.
    Philosophy: The Essential Study Guide is a compact and straightforward guide to the skills needed to study philosophy, aimed at anyone coming to the subject for the first time or just looking to improve their performance. Nigel Warburton, bestselling author of Philosophy: The Basics , clarifies what is expected of students and offers strategies and guidance to help them make effective use of their study time and improve their marks. The four main skills covered by the book (...)
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  6.  13
    Assist Prof Dr Aytekin Demircioğlu (1998). An Evaluation of the Concepts and Problems of Philosophy of Religion in Terms of Teaching Religion: A Study Into the Units of Philosophy of Religion and Religious Concepts in the Programs of Teaching Philosophy. Philosophy 2 (25):36.
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  7.  15
    Willis Moore (1969). A Pioneer Study of the Teaching of Philosophy in the High School. Journal of Critical Analysis 1 (3):216-218.
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  8.  2
    Alexander P. D. Mourelatos (2015). Gregory Vlastos and the Study and Teaching of Ancient Greek Philosophy. Philosophical Inquiry 39 (3):2-7.
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  9. Willis Moore (1967). A Pioneer Study of the Teaching of Philosophy in the High School. Educational Theory 17 (3):216-218.
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  10. Vāsudeva Dvivedī, Dharmadatta Caturvedī, Śaradindukumāra Tripāṭhī & Ramākānta Paṭeriyā (eds.) (2006). Saṃskr̥tasevāsādhanā: Sva. Paṃ. Vāsudevadvivedīśāstrimahodayānāmatmaprakarṣaṃ Kartr̥tvaṃ Saṃskr̥tapracārāvadānam Cādhikr̥tya Nibaddho'yam Abhinandanagranthaḥ. Abhinandanagranthasamitiḥ.
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  11.  6
    Michael Ruse (1990). Making Use of Creationism. A Case-Study for the Philosophy of Science Classroom. Studies in Philosophy and Education 10 (1):81-92.
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  12.  77
    Desh Raj Sirswal (2013). TEACHING AIDS AND MODES IN ACADEMIC PHILOSOPHY. University News 51 (18):21-23.
    Philosophy is the study of the most general and fundamental problems of human life. The main areas of study in philosophy includes metaphysics, epistemology, logic, ethics and aesthetics etc. there are other several branches of philosophy which characterize different branches of knowledge. Philosophy being a very abstract branch of study, has not much scope of using equipment on a large scale to supplement the normal lecture schedules. However, in some papers/areas there are comparatively better scope to make (...)
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  13. Harold Eugene Davis (1965). The Teaching of Philosophy in Universities of the United States. Washington, Pan American Union.
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  14. Theodore Meyer Greene (1951). Religious Perspectives of College Teaching in Philosophy. New Haven, Edward W. Hazen Foundation.
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  15. Howard Evans Kiefer (1956). A Study of the Place of Instruction in General Philosophy in the General Education of Teachers. [Buffalo.
     
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  16. Sven Erik Nordenbo (1989). The Teaching of Philosophy in the Upper Secondary Schools in Western Europe: A Survey. Danish Institute for Educational Research.
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  17. P. George Victor (ed.) (1998). Teaching Philosophy in the Twenty-First Century. D.K. Printworld.
     
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  18.  22
    Michael R. Matthews (2014). Pendulum Motion: A Case Study in How History and Philosophy Can Contribute to Science Education. In International Handbook of Research in History, Philosophy and Science Teaching. Springer 19-56.
    The pendulum has had immense scientific, cultural, social and philosophical impact. Historical, methodological and philosophical studies of pendulum motion can assist teachers to improve science education by developing enriched curricular material, and by showing connections between pendulum studies and other parts of the school programme, especially mathematics, social studies, technology and music. The pendulum is a universal topic in high-school science programmes and some elementary science courses; an enriched approach to its study can result in deepened science literacy across (...)
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  19.  9
    Peimin Ni (1999). Teaching Chinese Philosophy On-Site. Teaching Philosophy 22 (3):281-292.
    Despite consistent student interest in Chinese philosophy, the author reports that American students tend to demonstrate a sense of distance from Chinese authors and texts, often exoticizing or romanticizing them. This paper describes one pedagogical strategy that proved highly effective for overcoming this cultural distance which can hinder students’ ability to engage critically or deeply with the material. The author recounts her experience of teaching a six week Chinese philosophy course to illustrate how becoming acquainted with the place and (...)
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  20.  21
    Robert W. Bailor (1998). Teaching Philosophy as a Life Skill. Teaching Philosophy 21 (2):119-130.
    This paper addresses the problem of the perceived irrelevance of philosophy to undergraduate students and advances a pedagogical strategy for making philosophy relevant. Teaching philosophy as the pursuit of life as meaningful, that is, as a life skill, frames philosophy as a relevant study of significant benefit to them. The overall goal of a course which approaches philosophy this way is to develop a “creative aptitude” in students. Thus, students do not learn philosophical lessons by wrote, but rather, (...)
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  21.  11
    Jon A. Miller (2000). Why Study Philosophy? Teaching Philosophy 23 (4):359-380.
    This paper takes up and provides three answers to the question “Why study philosophy?” Beginning with a discussion of why this question has been ignored in literature pertaining to the teaching of philosophy, the paper turns to an analysis of what it means to ask about the importance of philosophy, pointing out that the question is ambiguous with other questions like “why should so-and-so study philosophy” or “why does so-and-so study philosophy.” The author then provides three (...)
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  22. Michael R. Matthews (1994). Science Teaching: The Role of History and Philosophy of Science. Routledge.
    History, Philosophy and Science Teaching argues that science teaching and science teacher education can be improved if teachers know something of the history and philosophy of science and if these topics are included in the science curriculum. The history and philosophy of science have important roles in many of the theoretical issues that science educators need to address: the goals of science education; what constitutes an appropriate science curriculum for all students; how science should be taught in traditional (...)
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  23.  12
    Candradhara Śarmā (1996). The Advaita Tradition in Indian Philosophy: A Study of Advaita in Buddhism, Vedānta and Kāshmīra Shaivism. Motilal Banarsidass Publishers.
    This work is indeed a masterly survey of Mahayana Buddhism, Advaita Vedanta and kashmira Shaivism which brings into rominence the author`s original contributions some of which are of outstanding merit for a correct appreciation of the ...
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  24. Csaba Varga (2013). Contemporary Legal Philosophising: Schmitt, Kelsen, Lukács, Hart, & Law and Literature, with Marxism's Dark Legacy in Central Europe (on Teaching Legal Philosophy in Appendix). Szent István Társulat.
    Reedition of papers in English spanning from 1986 to 2009 /// Historical background -- An imposed legacy -- Twentieth century contemporaneity -- Appendix: The philosophy of teaching legal philosophy in Hungary /// HISTORICAL BACKGROUND -- PHILOSOPHY OF LAW IN CENTRAL & EASTERN EUROPE: A SKETCH OF HISTORY [1999] 11–21 // PHILOSOPHISING ON LAW IN THE TURMOIL OF COMMUNIST TAKEOVER IN HUNGARY (TWO PORTRAITS, INTERWAR AND POSTWAR: JULIUS MOÓR & ISTVÁN LOSONCZY) [2001–2002] 23–39: Julius Moór 23 / István Losonczy 29 (...)
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  25. George Webster Haupt (1935). An Experimental Application of a Philosophy of Science Teaching in an Elementary School. [New York,Ams Press.
     
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  26. B. N. Vorontsov (1993). Some Problems of Teaching Philosophy in an Institution of Higher Learning. Russian Studies in Philosophy 32 (1):47-50.
    In our opinion, the flaws in the teaching of philosophy were to a large degree related to the fact that it was regarded as a science . The resolute rejection of this position and the recognition of philosophy's status as a world view is for us the necessary condition for escaping from the existing situation. To put it more concretely, the view of philosophy that became entrenched among us has produced the following fundamental flaws in the teaching process:—An (...)
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  27.  8
    Anindita Niyogi Balslev (1983). A Study of Time in Indian Philosophy. O. Harrassowitz.
  28.  28
    Rajendra Prasad (2008). A Conceptual-Analytic Study of Classical Indian Philosophy of Morals. Jointly Published by Centre for Studies in Civilization and Concept Pub. Co. For the Project of History of Indian Science, Philosophy, and Culture.
    Using recontructive ideas available in classical Indian original works, this book makes a departure in the style of modern writings on Indian moral philosophy.
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  29. Dhirendra Sharma (1973). The Negative Dialectics of India: A Study of the Negative Dialecticism in Indian Philosophy. Philosophy East and West 23 (1):251-253.
     
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  30.  18
    Arvind Mandair (2004). Auto-Immunity in the Study of Religions(S): Ontotheology, Historicism and the Theorization of Indic Culture. Sophia 43 (2):63-85.
    Despite the prevalence of post-colonial theory in the humanities and social sciences, why is it that the two main secular formations in the study of religion(s), as philosophy of religion and history of religions, continue to deploy very similar mechanisms that reconstitute past imperialisms such as the hegemony of theory as specifically Western and/or the division of labor between universal and particular knowledge formations? To answer this question this paper stages an oblique engagement between the seemingly divergent discourses: (i) (...)
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  31. Bijayananda Kar (1978). The Theories of Error in Indian Philosophy: An Analytical Study. Distributors, Ajanta Books International.
     
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  32. P. Nagaraja Rao (1970). The Four Values in Indian Philosophy and Culture a Study of the Purusarthas. Prasaranga, University of Mysore.
     
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  33.  2
    Ren Jiyu (1980). The History of Chinese Philosophy - Thirty Years of Study. Contemporary Chinese Thought 12 (2):4-24.
    I have been engaged in teaching and research on the history of Chinese philosophy for a total of not less than thirty years. During the War of Resistance against Japan, it was at the Southwest Associated University in Kunming that I first began lecturing and became engaged in specialized studies on the history of Chinese philosophy. However, I should note that I only began using the truly scientific method to study the history of Chinese philosophy in 1949. Actually, (...)
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  34. Shashi Bala (1996). Man, Being and Meaning: A Comparative Study of Guru Nanak's Philosophy and Indian Philosophy. Guru Nanak Dev University.
     
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  35. Shantaram Anant Desai (1987). A Study of the Indian Philosophy. Anupama Publications.
     
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  36. Bijayananda Kar (1985). Indian Philosophy: An Analytical Study. Distributors, Ajanta Books International.
     
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  37. Ashok Kumar Lad (1967). A Comparative Study of the Concept of Liberation in Indian Philosophy. [Burhanpur, Girdharlal Keshavdas].
     
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  38.  24
    Rajendra Prasad (ed.) (2009). A Historical-Developmental Study of Classical Indian Philosophy of Morals. Project of History of Indian Science, Philosophy and Culture, Centre for Studies in Civilizations.
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  39. M. Rafique (1988). Indian and Muslim Philosophy: A Comparative Study. Ashish Pub. House.
  40. Sushanta Sen (1978). A Study of Universals, with Special Reference to Indian Philosophy. Research Publications Committee, Visva-Bharati.
     
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  41. L. C. Shastri (2002). Indian Philosophy of Knowledge: Comparative Study. Global Vision Pub. House.
     
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  42. Dhirendra Sharma (1974). The Negative Dialectics: A Study of the Negative Dialecticism in Indian Philosophy. Sterling Publishers.
     
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  43.  82
    Matthew J. Hayden (2012). What Do Philosophers of Education Do? An Empirical Study of Philosophy of Education Journals. Studies in Philosophy and Education 31 (1):1-27.
    What is philosophy of education? This question has been answered in as many ways as there are those who self-identify as philosophers of education. However, the questions our field asks and the research conducted to answer them often produce papers, essays, and manuscripts that we can read, evaluate, and ponder. This paper turns to those tangible products of our scholarly activities. The titles, abstracts, and keywords from every article published from 2000 to 2010 in four journals of educational philosophy were (...)
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  44.  24
    Ulrich Johannes Schneider (2004). Teaching the History of Philosophy in 19th-Century Germany. Teaching New Histories of Philosophy:275-295.
    What does it mean to do philosophy historically, and when does the legend of philosophy begin? When Hegel tried to give a logical explanation of philosophy's history, was he doing the same thing as Eduard Zeller in his account of Creek thought, or Kuno Fischer in his narrative of modern philosophy? l do not believe so, and I shall sugges t in the following that we should carefully differentiate between the different activities commonly referred to as the history of philosophy. (...)
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  45.  4
    Glenn Rawson (2003). Teaching Ancient Philosophy Among the Remains of Ancient Greece. Teaching Philosophy 26 (4):367-380.
    While visiting original sites provides a clear benefit to study in ancient history, art, and archaeology, this benefit of such an activity for philosophy is less conclusive. In addition to describing a series of classes on Socrates, Plato, and Aristotle that used seven sites in Greece in a study abroad program, this paper draws on student surveys to argue that on-site sessions have two kinds of benefits. First, visiting sites can enhance understanding by providing important contextual information that (...)
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  46.  3
    James Amanze, F. Nkomazana & Obed N. Kealotswe (eds.) (2010). Biblical Studies, Theology, Religion, and Philosophy: An Introduction for African Universiteis. Zapf Chancery.
    This book introduces the study of Biblical studies, theology, religion and philosophy from an African perspective. The book comprises twenty six chapters divided into four sections.
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  47.  2
    Lizzy Lewis & Nick Chandley (eds.) (2012). Philosophy for Children Through the Secondary Curriculum. Continuum International Pub. Group.
    Philosophy for Children (P4C) is an approach to learning and teaching that aims to develop reasoning and judgement. Students learn to listen to and respect their peers' opinions, think creatively and work together to develop a deeper understanding of concepts central to their own lives and the subjects they are studying. With the teacher adopting the role of facilitator, a true community develops in which rich and meaningful dialogue results in enquiry of the highest order. Each chapter is written (...)
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  48. Alexis Papazoglou (ed.) (2012). The Pursuit of Philosophy: Some Cambridge Perspectives. Wiley.
    Eleven Cambridge academics approach philosophy from various fields, to broaden its practical and theoretical applications. Guides a tour through various academic departments—including history, political science, classics, law, and English—to ferret out the philosophy in their syllabi, and to show philosophy’s symbiotic relationship with other fields Provides a map of what philosophy is considered to be at Cambridge in the early twenty-first century, about a hundred years after the “founding fathers” of analytic philosophy reigned at Cambridge Offers useful new directions for (...)
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  49.  54
    Tomomi Asakura (2011). On Buddhistic Ontology: A Comparative Study of Mou Zongsan and Kyoto School Philosophy. Philosophy East and West 61 (4):647-678.
    Mou Zongsan's notion of "Buddhistic ontology" is interpreted here in its fundamental difference from his own previous metaphysical scheme, in the light of the Kyoto School philosophers' similar attempts to resolve the Kantian antinomy of practical reason. This is an alternative both to the analysis provided by previous interpreters of Mou's Buddhistic philosophy, such as Hans-Rudolf Kantor and N. Serina Chan, and to the comparative studies of Mou's theories with Kyoto School philosophy by Ng Yu-kwan. Previous researchers considered Mou's Buddhist (...)
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  50.  13
    William E. Stempsey (1999). The Quarantine of Philosophy in Medical Education: Why Teaching the Humanities May Not Produce Humane Physicians. Medicine, Health Care and Philosophy 2 (1):3-9.
    Patients increasingly see physicians not as humane caregivers but as unfeeling technicians. The study of philosophy in medical school has been proposed to foster critical thinking about one's assumptions, perspectives and biases, encourage greater tolerance toward the ideas of others, and cultivate empathy. I suggest that the study of ethics and philosophy by medical students has failed to produce the humane physicians we seek because of the way the subject matter is quarantined in American medical education. First, the (...)
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