Asking “What is time?” can be both a simple and a profound question. In this article we intend to introduce the reader to the philosophy of time. To do so, we will deal with McTaggart's paradox. By explaining it and introducing the basic concepts to understand it, we will be able to get an idea of what this branch of philosophy is all about. The main intention of this article is not to explain anything new but to clarify (...) the background of a debate by explaining its roots. By taking a deep dive into the concept of time, we will see that it is not a simple concept at all. In any subsequent possible definition with regards to concepts such time for education or time for ethics, a logical clarification of what time is important and will color all further predication of the concept of time. Considering the impact of digital transformation in our lives in general, and in education in particular, a philosophy of time brings major elements such as paradoxes, which are not of practical character but important for the semantic of the words, such as “duration”, “temporal position” of events, etc. (shrink)

Resumo: Paul Lengrand escreveu extensivamente sobre a filosofia da educação física, ao longo de sua vida. Esses trabalhos foram meticulosamente coletados, categorizados e sintetizados. De acordo com um estudo perceptivo, a postura vitalícia de Paul Lengrand sobre a filosofia da educação física foi significativamente influenciada por seu histórico singular, demandas sociais e interações interpessoais. Além disso, foi revelado que sua visão sobre a filosofia da educação física era uma extensão de seu profundo compromisso com a filosofia da educação, no decorrer (...) da vida, ao mesmo tempo que a aprimorava e refinava. A educação física e o esporte são conteúdos importantes da educação física, ao longo da vida. O esporte não deve ser visto como uma atividade muscular, mas deve ser combinado com a situação atual, moral e arte, e o período deve ser integrado com a educação, durante a vida. Centrada inequivocamente em torno de abraçar o exercício físico em todos os momentos da existência humana, a educação física foi considerada como uma dimensão indispensável da vida que exemplifica a durabilidade, a progressão gradual e a abrangência da filosofia da educação física, ao longo da vida. (shrink)

Making Sense of Education provides a contemporary introduction to the key issues in educational philosophy and theory. Exploring recent developments as well as important ideas from the twentieth century, this book aims to make philosophy of education relevant to everyday practice for teachers and student teachers, as well as those studying education as an academic subject.

This article considers a postcolonial approach to comparative philosophy of education as comprising four key features: ethnography, translation, hybridity, and critique. This conception of comparative philosophy of education is first located in the postcolonial context that demands sensitivity to the ongoing dangers of orientalism. Each of these four identified aspects of comparative philosophy of education is illustrated with reference to the comparative work of a prominent contemporary Chinese philosopher, Zehou Li (李泽厚). It concludes with (...) some observations about the challenges that face a postcolonial comparative philosophy of education. (shrink)

Introduction A book with this title, dealing as it does with the political machinery and political education appropriate to a democratic society, ...

This article is a collective writing experiment undertaken by philosophers of education affiliated with the PESGB (Philosophy of Education Society of Great Britain). When asked to reflect on questions concerning the Philosophy of Education in a New Key in May 2020, it was unsurprising that the effects of the coronavirus pandemic on society and on education were foremost in our minds. We wanted to consider important philosophical and educational questions raised by the pandemic, while (...) acknowledging that, first and foremost, it is a human tragedy. With nearly a million deaths reported worldwide to date, and with everyone effected in one way or another by Covid-19, there is a degree of discomfort, and a responsibility to be sensitive, in reflecting and writing about it academically. Members of this ‘Covid Collective’ come from various countries, with perspectives from Great Britain and Ireland well represented, and we see academic practice as a globally connected enterprise, especially since the digital revolution in academic publishing. The concerns raised in this article relate to but move beyond Covid-19, reflecting the impact of neoliberalism [and other political developments] on geopolitics with educational concerns as central to our focus. (shrink)

While human beings generally act prosocially towards one another — contra a Hobbesian “war of all against all” — this basic social courtesy tends not to be extended to our relations with the more-than-human world. Educational philosophy is largely grounded in a worldview that privileges human-centered conceptions of the self, valuing its own opinions with little regard for the ecological realities undergirding it. This hyper-separation from the ‘society of all beings’ is a foundational cause of our current ecological crises. (...) In this paper, we develop an ecosocial philosophy of education based on the idea of an ecological self. We aspire to consolidate voices from deep ecology and ecofeminism for conceptualizing education in terms of being responsible to and for, a complex web of interdependent relations among human and more-than-human beings. By analyzing the notion of opinions in light of Gilles Deleuze’s critique of the ‘dogmatic image of thought,’ we formulate three aspects of ESPE capable of supporting an ecological as opposed to an egoistic conception of the self: rather than dealing with fixed concepts, ESPE supports adaptable and flexible boundaries between the self and the world; rather than fixating on correct answers, ESPE focuses on real-life problems shifting our concern from the self to the world; and rather than supporting arrogance, EPSE cultivates an epistemic humility grounded in our ecological embeddedness in the world. These approaches seek to enable an education that cultivates a sense of self that is less caught up with arbitrary, egoistic opinions of the self and more attuned to the ecological realities constituting our collective life-worlds. (shrink)

Much of the literature on the African philosophy of education juxtaposes two philosophical strands as mutually exclusive entities; traditional ethnophilosophy on the one hand, and ‘scientific’ African philosophy on the other. While traditional ethnophilosophy is associated with the cultural artefacts, narratives, folklore and music of Africa’s people, ‘scientific’ African philosophy is primarily concerned with the explanations, interpretations and justifications of African thought and practice along the lines of critical and transformative reasoning. These two alternative strands of (...) African philosophy invariably impact understandings of education in different ways: education constituted by cultural action is perceived to be mutually independent from education constituted by reasoned action. Yusef Waghid argues for an African philosophy of education guided by communitarian, reasonable and culture dependent action in order to bridge the conceptual and practical divide between African ethnophilosophy and ‘scientific’ African philosophy. Unlike those who argue that African philosophy of education cannot exist because it does not invoke reason, or that reasoned African philosophy of education is just not possible, Waghid suggests an African philosophy of education constituted by reasoned, culture-dependent action. This book provides an African philosophy aimed at developing a conception of education that can contribute towards imagination, deliberation, and responsibility - actions that can help to enhance justice in educative relations, both in Africa and throughout the world. This book will be essential reading for researchers and academics in the field of the philosophy of education, especially those wanting to learn from the African tradition. (shrink)

Michael Peters, Sonja Arndt & Marek TesarThis is a collective writing experiment of PESA members, including its Executive Committee, asking questions of the Philosophy of Education in a New Key. Co...

What is the future of Philosophy of education? Or as many of scholars and thinkers in this final ‘future-focused’ collective piece from the philosophy of education in a new key Series put it, what are the futures—plural and multiple—of the intersections of ‘philosophy’ and ‘education?’ What is ‘Philosophy’; and what is ‘Education’, and what role may ‘enquiry’ play? Is the future of education and philosophy embracing—or at least taking seriously—and thinking (...) with Indigenous ethicoontoepistemologies? And, perhaps most importantly, what is that ‘Future’? These debates have been located in the work of diverse scholars: from the West, from Global South, from indigenous thinkers. In this collective piece, we purposefully juxtapose diverse takes on the future of these intersections. We have given up the urge to organise, place together, separate with subheadings or connect the paragraphs that follow. Instead, we let these philosophers of education and thinkers who use philosophical texts and ideas to sit together in one long read as potentially ‘strange and unusual bedfellows’. This text urges us to understand how these scholars and thinkers perceive our educational philosophical futures, and how the work and thinking they have done on thinking about what the future of that new key in philosophy of education may look like is embedded in a much deeper and richer literature, and personal experience. (shrink)

"Philosophy of Education" is designed to engage readers with a broad range of contemporary perspectives on significant educational issues, including, pluralism and democracy in education, the problem of indoctrination, the nature and value of critical teaching, controversy in the classroom, and educational standards. In this third edition, it remains the intention of the editors to offer a collection of essays in the philosophy of education which will provide students in teacher education programs with a (...) lively and accessible introduction to some of the central debates and issues in the field. In addition, teachers, administrators and graduate students should find this collection a valuable resource. As with the first and second editions, and given the intended readership, the editors have selected discussions which establish a connection between philosophical reflection and pedagogical practice, in the belief that philosophical understanding is a vital aspect of professional development. (shrink)

In South Africa, the notion of an African Philosophy of Education emerged with the advent of post-apartheid education and the call for an educational philosophy that would reflect this renewal, a focus on Africa and its cultures, identities and values, and the new imperatives for education in a postcolonial and post-apartheid era. The idea of an African Philosophy of Education has been much debated in South Africa. Not only its content and purpose but (...) also its very possibility have been, and continue to be, the subject of understandably passionate exchanges. In this paper, after discussing some of the constitutive features of African Philosophy of Education, we indicate aspects with which we are sympathetic. Our central question is whether African Philosophy of Education is the revisioned, ‘typically African’ philosophy of education that it is claimed to be. We argue that it has revealed certain tendencies that are remarkably similar to characteristics of Fundamental Pedagogics, the repressive doctrine complicit in apartheid education that it claims to replace. More substantially still, African Philosophy of Education, by labeling itself uniquely and distinctly ‘African’, runs the risk of insulating itself not only from interaction with the wider world but also from any critical interrogation. (shrink)

The purpose. Critical social philosophy of education strives to provide a radical critique of existing models of education in the so-called Western models of democracy, creating progressive alternative models. In this context, the proposed integrative metatheory, which is based on classical and modern sources, concepts, aims for a comprehensive understanding and reconstruction of the phenomenon of education. One of the main tasks in the sphere of education’s democratization today, therefore, is to bring to education (...) the results of restructuring and democratization of the society, to reflect changes in conditions of life and thinking, experience and transformation of subjectivity in the context of the technological revolution and globalization. Methodology. The critical social theory, which developed in the framework of contemporary neo-Marxism, indicates the need for a thorough analysis of society, however, unlike other theoretical concepts and research programs in order to analyze not a fixation and a statement of the existing social givens. On the contrary, critical analysis of society involves the identification of existing antagonistic, alienating factors that distort public communication.The subject of social analysis is the whole sphere of human and non-human nature, which interacts a person depend on it, the whole system of relations between society and nature, society and man, which is covered by the historical practice of conscious – "praxis". The representative of "pure science" isn't the learning, research subject. He is a public a person, which is the totality of all social definitions included in society and its constituent individuals. For such a "total subject" Object of interest is not something external; on the contrary, the latter appears as a product of his own activity. The scientific novelty examines trends in educational institutions and models of globalizing society in the context of our particular relationship of education and society, man and the state, and processes. The research and systematic analysis of neoliberal reforms at the level of society in general and education in particular are conducted. It examines substantive, structural and functional characteristics of the concept of «critical social philosophy of education» in the context of institutional tendencies of social life, as well as forms and possibilities of its methodological application. It consider a model of «critical social philosophy of education», as embodied in the programs of social development and learning, which are primarily designed to teach people how to lead an independent and original research themselves, society and knowledge systems. However, it is proved that the models and programs should not be cut off from any individual and the collective system of moral and social values, theoretical and applied training, nor from further use of the acquired values, norms and skills in everyday life, science, or in production, sphere of all social institutions. Conclusions. Critical philosophical, educational, pedagogical-psychological surprisingly theory, its models and concepts seek to redefine public and private and the public mind. Based on these grounds, in the future, it allows philosophy of education to develop a more inclusive philosophical vision of education, to apply directly to the problems of democratization and changes in social relations in the direction of equality and social justice in the field of education. The point of view of socio-philosophical and philosophical-еducational, pedagogical-psychological, normative understanding and social critics also requires the use of active efforts in the reconstruuction of education and society, the social vision of what education and human life can be and what their specific limitations in existing societies. (shrink)

CHAPTER ONE Education and teaching INTRODUCTION This book is about education and teaching and the way they are related when teaching is thought of as a ...

Our nation’s schools have always been contested turf but perhaps never more so than in today’s volatile environment. Educational policy and educational values have never been more controversial, and the schools themselves are under attack from many different directions.The role of philosophy of education in such an environment is not to dictate answers. Rather, it must foster understanding of the philosophical issues underlying contemporary debates. In this survey, Nel Noddings provides the essential background necessary for a more sophisticated (...) and nuanced comprehension of the issues. Philosophy of Education is designed for general students of education who need to know something about philosophical thought and its exercise in teaching, learning, research, and educational policy. It assumes no previous training in philosophy. Ranging broadly from the great historical figures through John Dewey to contemporary representatives of both analytic and Continental traditions, it is always fair-minded, generous, and undogmatic. Attractive features are the author’s nondoctrinaire feminism, her commitment to the empowerment of students, and her coverage of the most recent trends in educational thought.This is an essential book not just for teachers and for future teachers but for anyone needing a survey of contemporary trends in the philosophy of education. (shrink)

This paper explores relationships between environment and education after the Covid-19 pandemic through the lens of philosophy of education in a new key developed by Michael Peters and the Philosophy of Education Society of Australasia. The paper is collectively written by 15 authors who responded to the question: Who remembers Greta Thunberg? Their answers are classified into four main themes and corresponding sections. The first section, ‘As we bake the earth, let's try and bake it (...) from scratch’, gathers wider philosophical considerations about the intersection between environment, education, and the pandemic. The second section, ‘Bump in the road or a catalyst for structural change?’, looks more closely into issues pertaining to education. The third section, ‘If you choose to fail us, we will never forgive you’, focuses to Greta Thunberg’s messages and their responses. The last section, ‘Towards a new normal’, explores future scenarios and develops recommendations for critical emancipatory action. The concluding part brings these insights together, showing that resulting synergy between the answers offers much more then the sum of articles’ parts. With its ethos of collectivity, interconnectedness, and solidarity, philosophy of education in a new key is a crucial tool for development of post-pandemic education. (shrink)

The article deals with the problem of the disciplinary identification of thephilosophy of music education. It explores alternative approaches to thephilosophy of music education and its relation to musical pedagogy. On thebasis of this analysis an account of the philosophy of music education as aphilosophical discipline is suggested and its specific function identified.

It is assumed institutions of higher education are a means to upward socioeconomic mobility and in turn a way of addressing poverty that is tied to certain racialized/sexualized bodies. But this is not always the case, and this book examines the various dimensions of the education crisis and provides a sharper understanding of the crisis and the responses to the westernized university at multiple sites around the world.

African philosophy of higher education and its concomitant link to teaching and learning on the continent, is a concept that remains contestable, as much about African thought and practice is presumed to exist in narrative form. However, even if African thought and practice were to have existed in narrative form only, it would not necessarily be justifiable to dismiss an idea of African philosophy of higher education as seminal works by leading African scholars over the last (...) few decades corroborate the significance of higher education in Africa. In this article, I attempt to offer an account of African philosophy of higher education, in particular teaching and learning, underscored by a notion of ubuntu—human interdependence and humaneness—on the grounds that such a view of African thought and practice is constituted by meanings that could engender a credible defense of higher education in Africa. From my analysis of the concept ubuntu, practices such as social responsibility, deliberative engagement, and an attentiveness to others and otherness seem to be most salient in enacting a reconsidered view of African higher education. (shrink)

Keith Thompson; Philosophy of Education and Educational Practice, Journal of Philosophy of Education, Volume 4, Issue 1, 30 May 2006, Pages 45–60, https://doi.o.

This article shares reflections from members of the community of philosophers of education in the United States and Canada who were invited to express their insights in response to the theme ‘Snaps...

This collective article discusses the philosophy of modern higher education in Iran, which in this case, optimistically, its history dates back to the founding of Dār al-fonūn —if we consider Dār al-fonūn as a university. Otherwise, its origin can be traced back to the University of Tehran. Central to this article is the emphasis on the lack of philosophy of higher education in Iran. Therefore, most of the criticisms in front of us are related to the (...) internal inconsistency in the Iranian higher education system due to the lack of a national-indigenized-official philosophy of higher education in Iran. Furthermore, The Islamic Revolution of 1979 brought about fundamental changes in higher education. Accordingly, several controversial issues including the rapid growth of higher education, the Islamization of universities, cultural narratives in higher education, the increase in students, especially women and the low-income class of the country were also explored. Therefore, in this collection, the political, economic, social, cultural, moral, technological and historical dimensions of Iranian higher education were examined. (shrink)

Within the rough ground that is the field of education there is a complex web of ethical obligations: to prepare our students for their future work; to be ethical as educators in our conduct and teaching; to the ethical principles embedded in the contexts in which we work; and given the Southern context of this work, the ethical obligations we have to this land and its First Peoples. We put out a call to colleagues whose work has been concerned (...) with the pedagogies of professional ethics, the ethical burdens of institutional injustice, and the application of ethical theory to education’s applied fields. In the responses we received it can be seen that ethical concerns in education are broad ranging, covering terrain varying from the preparation of preservice teachers, ethics in higher education, early childhood and care, educational leadership, relational and communicative ethics. Perhaps it could also be argued that this paper demonstrates Gibbon’s observation that ‘Assumptions about the particularity of this time as new and ripe with opportunity to make a difference through philosophy of education are not new and there’s much to learn from the persistence of wanting to imagine that they are’. However, while the field of ethics is perennially concerned with human relations and pedagogical interventions to improve these, the responses collected here show that educational ethics is far from static. Educational ethics is a field that continues to develop in response to changing contexts. (shrink)

This paper studies the theory and practice of Minna in Manabi, as the Japanese concept of learning from the perspective of moral education. The Japanese word Minna, which means “all” or “everyone,” plays an important role in Manabi. The word “Minna” is often found in textbooks used in moral education classes, and great value is placed on “thinking about everyone.” Minna, a component of Manabi, not only makes the self (the learner) nothing and selfless, but also makes it (...) possible to enter all, everyone, and the world. This may create possibilities for inclusiveness, reciprocal harmony, hospitality, solidarity, and cooperativeness. This Manabi of “thinking about everyone” can be found in moral classes and in all aspects of learning (educational) activities in Japanese schools. Among them, in addition to being a traditional Buddhist practice dealing with Nothingness and Selflessness, Souji (cleaning time) is also very important in schools as a Japanese moral practice of “thinking about everyone.” The moral concepts developed in the West, such as democracy, community, solidarity, engagement, and citizenship, are not only realized through the establishment of the individual, self-realization, and perfection of personality, but by “thinking about everyone,” as expressed in Nothingness, Selflessness, and Minna. (shrink)

Human beings as imperfect rational beings face continuous challenges, one of them has to do with the lack of recognizing and respecting our inner dignity in present times. In this collective paper, we address the overall theme—Philosophy of Education in a New Key from various perspectives related to dignity. We address in particular some of the constraints and possibilities with regard to this issue in various settings such as education and society at large. Klas Roth discusses, for (...) example, that it is not uncommon that the value of human beings has to do with their price in, inter alia, their social, cultural, political and economic settings throughout the world. He argues that such a focus does not necessarily draw attention to the inner dignity of human beings, but that human beings ought to do so in education and society at large. Lia Mollvik discusses views of inner and outer dignity, and argues that there needs to be a balance in between them, and that the balance ought to be acknowledged in education. Rama Alshoufani discusses the classification of human beings in terms of various diagnoses related to the asserted dysfunction of the brain, and she argues that such classification does paradoxically not necessarily respect people with such diagnoses as ends in themselves. On the contrary, she argues that their inner dignity is not respected, but that it should be. Other such failures are due to the lack of inner dignity when it comes to Children’s rights as discussed by Rebecca Adami, and to the lack of recognition of human beings’ vulnerability as discussed by Katy Dineen. Fariba Majlesi criticizes a too strong emphasis on substantive notions of humanist education, which seem to hinder new ways of thinking; she argues that it is necessary to acknowledge the latter in and through education in order to preserve the dignity of human beings. Dignity, it is argued throughout the paper, has an inner moral worth, and is beyond price. (shrink)

Introduction to philosophy in education and research: African perspectives -- Paradigms, theoretical frameworks and conceptual frameworks in educational research --An afrocentric paradigm in education and research -- Comparative perspectives in philosophy of education in Africa -- Sociological imperatives for education and the theory of change -- Ubuntu's application to the exclusion of students with disability -- Philosophy of disability: African perspectives -- Distance education and the use of information and communication technologies: ethical (...) challenges -- Quality assurance in distance education and ethical imperatives -- Supporting students transition through the academic journey -- Using ICT support in distance education: the blended learning approach. (shrink)

This essay focuses on the applicaation of the notions of tacit knowing and embodied interaction to the college classroom. Topics ranging from classroom arrangement and discussion techniques, through curriculum and textbook choices, to attitudes and values are address.

Troubled times in education means that philosophers of education, who seem to never stop making defenses of our field, have to do so with more flexibility and a greater understanding of how peripheral we may have become. The only thing worse than a defensive philosopher is a confident and certain philosopher, so it may be that our very marginality will give us renewed energies for problematizing education. Occupying our marginal position carefully and in concert with other marginal (...) inquiries, I think, will do our field good. Because of its attention to what it takes to be willing to learn and to approach theoretical and real world obstacles with open if cautious interest, philosophy of education is about holding concepts and movements in tension, bending the implications of commonplace, commonsensical ideas about education, and carefully examining the all of these maneuvers for the exclusions they wittingly and unwittingly produce. Problematizing the certainties derived from majoritarian positions, be it whiteness, Westernness, or any other dominant perspective, can provide us with a diversity of claims to scrutinize and epistemological positions to be wary of. (shrink)

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