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Between Man and Man

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  1. On Equitable Cake‐Cutting, Or: Caring More About Caring.Felicity Haynes - 1989 - Educational Philosophy and Theory 21 (2):12-22.
    It is obvious that the values of women differ very often from the values which have been made by the other sex. It is the masculine values that prevail.Virginia WoolfA Room of One's OwnGetting hold of the difficulty deep down is what is hard. Because if it is grasped near the surface, it simply remains the difficulty it was. It has to be pulled out by the roots, and that involves our having to think about these things in a new (...)
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  • The Problem of Pain Management Among Persons with Dementia, Personhood, and the Ontology of Relationships.David C. Malloy & Thomas Hadjistavropoulos - 2004 - Nursing Philosophy 5 (2):147-159.
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  • Critical Thinking About Truth in Teaching: The Epistemic Ethos.Donald Vandenberg - 2009 - Educational Philosophy and Theory 41 (2):155-165.
    This paper discusses the most persistent controversial issue that occurred in Western educational philosophy ever since Socrates questioned the Sophists: the role of truth in teaching. Ways of teaching these kinds of controversy issues are briefly considered to isolate their epistemic characteristics, which will enable the interpretation of Plato and Dewey as exemplars of rationalism and empiricism regarding the role of knowledge in the curriculum and thus include their partial truths in the epistemic ethos of teaching. The consideration of pedagogy (...)
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  • ‘Bringing Me More Than I Contain …’: Discourse, Subjectivity and the Scene of Teaching in Totality and Infinity.Anna Strhan - 2007 - Journal of Philosophy of Education 41 (3):411–430.
  • The Transcendental Phases of Learning.Donald Vandenberg - 2002 - Educational Philosophy and Theory 34 (3):321–344.
  • Moral Education in an Age of Globalization.Nel Noddings - 2010 - Educational Philosophy and Theory 42 (4):390-396.
    Care theory is used to describe an approach to global ethics and moral education. After a brief introduction to care ethics, the theory is applied to global ethics. The paper concludes with a discussion of moral education for personal, political, and global domains.
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  • I and Thou: The Educational Lessons of Martin Buber's Dialogue with the Conflicts of His Times.W. J. Morgan & Alexandre Guilherme - 2012 - 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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  • Rehabilitating Responsibility.Gerry Gaden - 1990 - Journal of Philosophy of Education 24 (1):27–39.
  • Vygotsky's and Buber's Pedagogical Perspectives: Some Affinities.Roberto Bartholo, Elizabeth Tunes & Maria Carmen Villela Rosa Tacca - 2010 - Educational Philosophy and Theory 42 (8):867-880.
    The purpose of this paper is to examine the dialogical and creative character of pedagogic work by analyzing the affinities between Martin Buber's I-Thou relation and Lev Semenovich Vygotsky's Zone of Proximal Development. Backed up by empirical studies on the teacher-student relation, we understand that education can only result in students' development if meaningful processes are undertaken. The paper asserts that education shall primarily aim at promoting relational possibilities.
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  • Pedagogy for Inter‐Religious Education.Brendan Carmody - 2013 - Heythrop Journal 54 (5):813-824.
    Inter-religious education has become a major concern as globalization proceeds. To develop a satisfactory model for it remains a challenge. This article proposes a paradigm based on the notion of self-transcendence as articulated by the philosopher-theologian, Bernard Lonergan. The approach provides a standpoint where the learner achieves a level of freedom by which he/she is enabled to decide responsibly what religious or non-religious viewpoint to adopt.
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  • Education as Invitation to Speak: On the Teacher Who Does Not Speak.Nancy Vansieleghem & Jan Masschelein - 2012 - Journal of Philosophy of Education 46 (1):85-99.
    As a response to Le Fils, a film directed by the Dardenne brothers (), we explore the idea of speaking as an invitation and juxtapose it against ideas of speaking as a transactional, calculative, calibrated, activity. Speaking tends to be understood as a relatively straightforward matter: as a means of communication structured by such values as the reciprocal balancing of rights and obligations, of clear communication of information, of the gaining of insight into what is happening. Speaking, then, is a (...)
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  • Interculturalism and Non‐Formal Education in Brazil: A Buberian Perspective.Alexandre Guilherme, W. J. Morgan & Ida Freire - 2012 - 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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  • Bruteau's Philosophy of Spiritual Evolution and Consciousness: Foundation for a Nursing Cosmology.M. Patrice McCarthy - 2011 - Nursing Philosophy 12 (1):67-75.
    The ontological foundation of the modern world view based on irreconcilable dichotomies has held hegemonic status since the dawn of the scientific revolution. The post‐modern critique has exposed the inadequacies of the modern perspective and challenged the potential for any narrative to adequately ground a vision for the future. This paper proposes that the philosophy of Beatrice Bruteau can support a foundation for a visionary world view consistent with nursing's respect for human dignity and societal health. The author discusses the (...)
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  • A Reconsideration of Kierkegaard's Understanding of the Human Other: The Hidden Ethics of Soteriology.Leo Stan - 2010 - Journal of Religious Ethics 38 (2):349-370.
    In this article, I embark on an analysis of Søren Kierkegaard's view of human otherness in strict correlation to his Christian philosophy. More specifically, my aim is to show that Kierkegaard's thought is essentially informed by a decisive appropriation of the soteriological category of sin which has momentous implications for Kierkegaard's views of selfhood and intersubjectivity. The main argument is that both Kierkegaard's negative evaluation of human otherness and his acerbic indictments of any collectivist interference in salvific matters cohere with (...)
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  • Happiness Rich and Poor: Lessons From Philosophy and Literature.Ruth Cigman - 2014 - Journal of Philosophy of Education 48 (2):308-322.
    Happiness is a large idea. It looms enticingly before us when we are young, delivers verdicts on our lives when we are old, and seems to inform a responsible engagement with children. The question is raised: do we want this idea? I explore a distinction between rich and poor conceptions of happiness, suggesting that many sceptical arguments are directed against the latter. If happiness is to receive its teleological due, recognised in rather the way Aristotle saw it, as a final (...)
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  • Words From Nowhere – Limits of Criticism.Steinar Bøyum - 2008 - Philosophical Investigations 31 (2):161–181.
    In the present essay, I aim to accentuate an analogy between the patterns of thought articulated by Berkeley's Hylas and those of Nagel in his philosophy of bats and aliens. The comparison has a critical purpose, with Philonous playing a role similar to that of Wittgenstein. I argue that Nagel's central claim comes down to statements that are marked by a peculiar form of emptiness. Towards the end, though, I will concede that this kind of Wittgensteinian criticism runs up against (...)
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  • Extending the Contribution of Albert Camus to Educational Thought: An Analysis of The Rebel.Aidan Curzon-Hobson - 2014 - Educational Philosophy and Theory 46 (10):1-13.
    The purpose of this article is to make a case for The Rebel as an important educational text. Discussing The Rebel in this way for the first time, the goal is to try and demonstrate that the work could have a unique contribution; in particular there might be a number of similarities between Camus and educational thinkers relating to the goals, pedagogy and the meaning of education. The Rebel has been noted as Camus’s most underexplored text so by investigating these (...)
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  • Thinking-in-Concert.Aislinn O'Donnell - 2012 - Ethics and Education 7 (3):261-275.
    In this essay, I examine the concept of thinking in Hannah Arendt's writings. Arendt's interest in the experience of thinking allowed her to develop a concept of thinking that is distinct from other forms of mental activity such as cognition and problem solving. For her, thinking is an unending, unpredictable and destructive activity without fixed outcomes. Her understanding of thinking is distinguished from other approaches to thinking that equate it with, for example, problem solving or knowledge. Examples of a?problem-solving?, skills-based (...)
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  • Ethics Responsibility Dialogue The Meaning of Dialogue in Lévinas's Philosophy.Hanoch Ben-Pazi - 2016 - Journal of Philosophy of Education 50 (4):619-638.
    This article examines the concept of dialogue in the philosophy of Emmanuel Lévinas, with a focus on the context of education. Its aim is to create a conversation between the Lévinasian theory and the theories of other philosophers, especially Martin Buber, in an effort to highlight the ethical significance that Lévinas assigns to the act of dialogue itself. As a philosopher whose essential interest was trained on the infinite ethical responsibility of the human subject, Lévinas places major emphasis on the (...)
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  • Higher Education, Collaboration and a New Economics.Amanda Fulford - 2016 - Journal of Philosophy of Education 50 (3):371-383.
    In this article I take as my starting point the economist, Jeremy Rifkin's, claims about the rise of what he calls the ‘collaborative commons’. For Rifkin, this is nothing less than the emergence of a new economic paradigm where traditional consumers exploit the possibilities of technology, and position themselves as ‘pro-sumers’. This emphasises their role in production rather than consumption alone, and shows how they aim to bypass a range of capitalist markets, from publishing to the music industry. In asking (...)
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  • Closeness and Distance in the Nurse-Patient Relation. The Relevance of Edith Stein's Concept of Empathy.Sylvia M. Maatta - 2006 - Nursing Philosophy 7 (1):3-10.
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  • Authenticity, Community, and Modernity.Kenneth C. Bessant - 2011 - Journal for the Theory of Social Behaviour 41 (1):2-32.
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  • Attention to Suffering: A Feminist Caring Ethic for the Treatment of Animals.Josephine Donovan - 1996 - Journal of Social Philosophy 27 (1):81-102.
  • Ecofeminist Literary Criticism: Reading The Orange.Josephine Donovan - 1996 - Hypatia 11 (2):161 - 184.
    Ecofeminism, a new vein in feminist theory, critiques the ontology of domination, whereby living beings are reduced to the status of objects, which diminishes their moral significance, enabling their exploitation, abuse, and destruction. This article explores the possibility of an ecofeminist literary and cultural practice, whereby the text is not reduced to an "it" but rather recognized as a "thou," and where new modes of relationship-dialogue, conversation, and meditative attentiveness-are developed.
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  • "Not Ethics, Not Ethics Alone, but the Holy": Levinas on Ethics and Holiness.John Caruana - 2006 - Journal of Religious Ethics 34 (4):561 - 583.
    While much has been written about Levinas's conception of ethics, very little has been said about the connection between ethics and holiness in his work. Yet, throughout much of his corpus, Levinas consistently links the two. The first part of my article addresses the important distinction that Levinas establishes between the sacred (le sacré) and holiness (la sainteté). According to Levinas, several influential thinkers conflate these two categories. Holiness, Levinas suggests, represents a kind of antidote to the sacred. The second (...)
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  • Being With.Stephen Darwall - 2011 - Southern Journal of Philosophy 49 (s1):4–24.
    What is it for two or more people to be with one another or together? And what role do empathic psychological processes play, either as essential constituents or as typical elements? As I define it, to be genuinely with each other, persons must be jointly aware of their mutual openness to mutual relating. This means, I argue, that being with is a second-personal phenomenon in the sense I discuss in The Second-Person Standpoint. People who are with each other are in (...)
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  • Martin Buber’s Myth of Zion: National Education or Counter-Education?S. Breslauer - 2016 - Studies in Philosophy and Education 35 (5):493-511.
    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 shows (...)
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  • The Teacher’s Vocation: Ontology of Response.Ann Game & Andrew Metcalfe - 2008 - Studies in Philosophy and Education 27 (6):461-473.
    We argue that pedagogic authority relies on love, which is misunderstood if seen as a matter of actions and subjects. Love is based not on finite subjects and objects existing in Euclidean space and linear time, but, rather, on the non-finite ontology, space and time of relations. Loving authority is a matter of calling and vocation, arising from the spontaneous and simultaneous call-and-response of a lively relation. We make this argument through a reading of Buber’s I–You relation and Murdoch’ s (...)
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  • God as Thou and Prayer as Dialogue: Martin Buber’s Tools for Reconciliation. [REVIEW]Alexandre Guilherme - 2012 - 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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  • ‘In the Beginning is Relation’: Martin Buber’s Alternative to Binary Oppositions. [REVIEW]Andrew Metcalfe & Ann Game - 2012 - Sophia 51 (3):351-363.
    Abstract In this article we develop a relational understanding of sociality, that is, an account of social life that takes relation as primary. This stands in contrast to the common assumption that relations arise when subjects interact, an account that gives logical priority to separation. We will develop this relational understanding through a reading of the work of Martin Buber, a social philosopher primarily interested in dialogue, meeting, relationship, and the irreducibility and incomparability of reality. In particular, the article contrasts (...)
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  • Martin Buber and the Ontological Crisis of Modern Man.Charles Rustin - 1999 - Critical Review of International Social and Political Philosophy 2 (4):74-104.
  • “Comment Is Free, but Facts Are Sacred”: User-Generated Content and Ethical Constructs at the Guardian.Jane B. Singer & Ian Ashman - 2009 - Journal of Mass Media Ethics 24 (1):3-21.
    This case study examines how journalists at Britain's Guardian newspaper and affiliated Web site are assessing and incorporating user-generated content in their perceptions and practices. A framework of existentialism helps highlight constructs and professional norms of interest. It is one of the first data-driven studies to explore how journalists are negotiating personal and social ethics within a digital network.
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  • The Problem of Intersubjectivity: A Comparison of Martin Buber and Alfred Schutz.Frederick Grinnell - 1983 - Human Studies 6 (1):185 - 195.
    Alfred Schutz in his phenomenological studies on the social world, has systematically analyzed the nature of social relationships between individuals, and has arrived at an originating point involving intersubjectivity. This point is described by what he calls the Pure We-relationship. Comparison of Schutz's analysis of the Pure We relationship with Buber's description of his personal experience of intersubjectivity, i.e., the l-Thou relationship, reveals a remarkable convergence. For instance, fundamental to both Schutz and Buber are the notions that intersubjectivity is tied (...)
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  • Satisfaction, Settlement and Exposition: Conversation and the University Tutorial.Amanda Fulford - 2013 - Ethics and Education 8 (2):114-122.
    In this paper, I consider the tutorial conversation in Higher Education. To focus the discussion I use the scenario of a tutorial conversation between a lecturer and a student. I begin by suggesting that the increasing emphasis placed on student satisfaction in certain Higher Education Institutions tends to focus the tutorial conversation towards a form of settlement that I then consider in light of Thoreau's Walden. To explore what other conversation might be possible, I turn to the philosophical writing of (...)
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  • Martin Buber: Educating for Relationship.Sean Blenkinsop - 2005 - Ethics, Place and Environment 8 (3):285 – 307.
    This paper proposes that contained within Martin Buber's works one can find useful support for, and insights into, an educational philosophy that stretches across, and incorporates, both the human and non-human worlds. Through a re-examination of his seminal essay Education2, and with reference to specific incidents in his autobiography (e.g. the horse, his family, the theatre and the tree) and to central tenets of his theology (e.g. the shekina, the Eternal Thou and teshuvah) we shall present a more coherent understanding (...)
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  • Renewing Anthropological Reflection.Dennis M. Weiss - 1994 - Man and World 27 (1):1-13.
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  • The Objectives of Sex Education in the Schools.Jean-Marc Samson - 1974 - Journal of Moral Education 3 (3):207-222.
  • Dialogue, Responsibility, and Oil and Gas Leasing on Montana's Rocky Mountain Front.Scott Friskics - 2003 - Ethics and the Environment 8 (2):8-30.
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  • On the Other Side of Silence.Ronald J. Silvers - 1983 - Human Studies 6 (1):91 - 108.
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  • Realism (Fajia), Human Akrasia, and the Milieu for Ultimate Virtue.Kuang-Ming Wu - 2002 - Dao: A Journal of Comparative Philosophy 2 (1):21-44.
  • Conversing with Those with Whom We Disagree: A Response to Aikin and Talisse's 'Argument in Mixed Company: Mom's Maxim Vs. Mill's Principle'(Think 27).Brenda Watson - 2012 - Think 11 (31):81-95.
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  • Refugees, Immigrants, and Repatriated Greek-Pontians From the Ex-Soviet Union in Greece: An Educational Experience.Grigoris Mouladoudis - 2005 - Philosophical Practice 1 (3):149-157.
  • Anxiety and Education.Z. E. Kurzweil - 1967 - British Journal of Educational Studies 15 (2):174-187.
  • The Possibilities and Consequences of Understanding Play as Dialogue.John Morgan & Ana Cristina Zimmermann - 2011 - Sport, Ethics and Philosophy 5 (1):46-62.
    (2011). The Possibilities and Consequences of Understanding Play as Dialogue. Sport, Ethics and Philosophy: Vol. 5, No. 1, pp. 46-62. doi: 10.1080/17511321.2010.511250.
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  • Anxiety and Education.Z. E. Kurzweil - 1967 - British Journal of Educational Studies 15 (2):174 - 187.
  • Moral Education and the International Baccalaureate Learner Profile.Lodewijk van Oord - 2013 - Educational Studies 39 (2):208-218.