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  1. Hermann Hesse and the daodejing on the wu 無 and you 有 of Sage-leaders.Dan Heilbrunn - 2009 - Dao: A Journal of Comparative Philosophy 8 (1):79-93.
    Hermann Hesse (1877–1962), the poet, novelist, man of letters, and painter, created characters who, like the Daoist sages, had many paradoxical characteristics. Some of Hesse’s characters manage their paradoxical natures well and, like the balanced sages, are able to be simultaneously changing yet stable, full of life but also empty, in unison with nature and the social world. Centered between interchanging extremes, these balanced individuals are carefree yet self-controlled, efficacious in their work yet seemingly inactive, and successful in sustaining leadership (...)
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  • Martin Buber’s Myth of Zion: National Education or Counter-Education?S. Daniel Breslauer - 2015 - 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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  • Professional engagement in child protection: promoting reflective practice and deeper connection with the lived reality for children.Jones Jocelyn - 2015 - International Journal for Transformative Research 2 (2).
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  • Reflexions on Buber’s ‘Living-Centre’: Conceiving of the Teacher as ‘The Builder’ and Teaching as a ‘Situational Revelation’.Alexandre Guilherme - 2014 - Studies in Philosophy and Education 34 (3):245-262.
    There has been a shift from teaching to learning, the so-called process of ‘learnification’, which promotes the idea that teaching should be primarily concerned with the creation of rich learning environments and scaffolding student learning. In doing so, this process of ‘learnification’ has also attacked the idea that teachers have something to teach and that students have something to learn from their teachers. The influence of constructivism, and thinkers like Piaget, Vygotsky, and Bruner in this paradigm shift is quite evident; (...)
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  • Reflexions on Mendes-Flohr’s and Avnon’s Interpretations of Buber’s ‘Living-Centre’: Implications for the Gemeinde.Alex Guilherme - 2015 - Philosophia 43 (3):821-841.
    Martin Buber is considered one of the twentieth century’s greatest thinkers, contributing to the fields of philosophy, theology and education. After Buber’s death the appreciation of his considerable legacy became rather muted, but was never completely forgotten. Recently, interest in Buber’s thought has increased and a number of journal articles and books dealing with both general and specific aspects of his philosophy have appeared. However, the number of commentaries on the importance of his socio-political thought are still small in number, (...)
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  • The morality of faith in Martin Buber and William James.Samuel Daniel Breslauer - 2017 - International Journal for Philosophy of Religion 82 (2):153-174.
    Some philosophers have become atheists because of “intellectual probity.” Martin Buber relates two occasions during which he advocated his view of the term “God” and rejected alternative perspectives. He never justified the basis for either his advocacy or his rejection, yet both play an important role in all his writing, especially his specific type of Zionism. Using what has been called the mere theism of William James’ “The Will to Believe” and the criteria for faith that James advances in that (...)
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