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  1. What is Existential Educational Encounter?Jani Koskela & Pauli Siljander - 2014 - Paideusis: Journal of the Canadian Philosophy of Education Society 21 (2):71-80.
    This paper aims to clarify the meaning of the pedagogical concept of encounter by providing an overview of its use from the historical foundations of the concept in Otto Friedrich Bollnow’s (1903 to 1991) philosophy to contemporary phenomenological readings by Maxine Greene, Donald Vandenberg and Robyn Harrison. The outcome is a critical analysis and evaluation of the significance of the concept in educational contexts. The aims of the paper are as follows: a) to articulate the educational significance of the concept (...)
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  • Edusemiotics of meaningful learning experience: Revisiting Kant’s pedagogical paradox and Greimas’ semiotic square.Jani Kukkola & Eetu Pikkarainen - 2016 - Semiotica 2016 (212):199-217.
    Name der Zeitschrift: Semiotica Jahrgang: 2016 Heft: 212 Seiten: 199-217.
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  • On Becoming Better Human Beings: Six Stories to Live By.Stein M. Wivestad - 2012 - Studies in Philosophy and Education 32 (1):55-71.
    What are the conditions required for becoming better human beings? What are our limitations and possibilities? I understand “becoming better” as a combined improvement process bringing persons “up from” a negative condition and “up to” a positive one. Today there is a tendency to understand improvement in a one-sided way as a movement up to the mastery of cognitive skills, neglecting the negative conditions that can make these skills mis-educative. I therefore tell six stories in the Western tradition about conditions (...)
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  • The educational challenges of agape and phronesis.Stein M. Wivestad - 2008 - Journal of Philosophy of Education 42 (2):307-324.
    Children as learners need adults who love them, even when the children are unable to give anything in return. Furthermore, adults should be able to make wise judgements concerning what is good for the children. The clarification of these principles and of their educational import has to start within our own cultural tradition. Agape (unconditional love, neighbour-love or charity) is a basic concept in the Christian tradition. Phronesis (moral wisdom, practical judgement or prudence) has a key position in the Aristotelian (...)
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  • Spontaneous Action and Transformative Learning: Empirical investigations and pragmatist reflections.Arnd-Michael Nohl - 2009 - Educational Philosophy and Theory 41 (3):287-306.
    Whereas present theories of transformative learning tend to focus on the rational and reflective actor, in this article it is suggested that spontaneous action may play a decisive role in transformative learning too. In the spontaneity of action, novelty finds its way into life, gains momentum, is respected by others and reflected by the actor. Such transformation processes are investigated both with the means of theoretical reflection and of empirical inquiry. Based on nine narrative interviews typical phases of transformative learning (...)
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  • One need not be a Marxist: A response to Vandenberg.Crittenden Brian, Maxine Greene & Robin Small - 1987 - Educational Philosophy and Theory 19 (1):12-19.
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  • The playing now : A philosophical investigation of present time in music.Sven Bjerstedt, Fossum Hanne, Susanna Leijonhufvud & Lia Lonnert - unknown
    Introduction: Music, such as the duration of a musical piec e or length of a concert, can b e measured by metronomes and clocks in objective time. However, playing an instrument, singing, attending a concert, listening to a record or reading a musical score are musical activities also experienced as subjective time. Music has an intrinsic temporal dimension of experienced time, often including an intensification of the present moment, coexisting intertwined with its measurable dimensions. This makes music a fasc inating (...)
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  • Discontinuity as theoretical foundation to pedagogy:existential phenomenology in Otto Friedrich Bollnow’s philosophy of education.Jani Koskela - unknown
    This study examines German educational philosopher Otto Friedrich Bollnow’s (1903–1991) existential-hermeneutic theory of discontinuous forms of education, unstetige formen der Erziehung. At the core of this theory is a view of human being subjected to education that appears disruptive and critical, influencing the development of disclosing the true powers of a person and unfolding of truths about oneself that could not be uncovered otherwise. Typically, this theory has been interpreted on the continuum of hermeneutic philosophy, as hermeneutic pedagogy with an (...)
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