Switch to: References

Add citations

You must login to add citations.
  1. Changing the Definition of Education. On Kant’s Educational Paradox Between Freedom and Restraint.Birgit Schaffar - 2013 - Studies in Philosophy and Education 33 (1):5-21.
    Ever since Kant asked: “How am I to develop the sense of freedom in spite of the restraint?” in his lecture on education, the tension between necessary educational influence and unacceptable restriction of the child’s individual development and freedom has been considered an educational paradox. Many have suggested solutions to the paradox; however, this article endorses recent discussions in educational philosophy that pursue the need to fundamentally rethink our understanding of education and upbringing. In this article it is argued that (...)
    Download  
     
    Export citation  
     
    Bookmark   3 citations  
  • Freedom Reconsidered: Heteronomy, Open Subjectivity, and the 'Gift of Teaching'.Guoping Zhao - 2013 - Studies in Philosophy and Education 33 (5):513-525.
    This paper analyzes the entanglement of the modern concepts of freedom, autonomy, and the modern notion of the subject and how a passion for and insistence on freedom has undermined the reconstruction of human subjectivity in Heidegger and Foucault, and how such passion has also limited the educational effort at addressing the problems brought to education by the modern notion of the subject. Drawing on Levinas, it suggests that a new understanding of freedom as heteronomy will allow us to envision (...)
    Download  
     
    Export citation  
     
    Bookmark   8 citations  
  • Kant-Bibliographie 2002.Margit Ruffing - 2004 - Kant Studien 95 (4):505-538.
    Download  
     
    Export citation  
     
    Bookmark  
  • The Turn from Ontology to Ethics: Three Kantian Responses to Three Levinasian Critiques.Simon Truwant - 2014 - International Journal of Philosophical Studies 22 (5):696-715.
    Both Kant and Levinas state that traditional ontology is a type of philosophy that illegitimately forces the structure of human reason onto other beings, thus making the subject the center and origin of all meaning. Kant’s critique of the ontology of his scholastic predecessors is well known. For Levinas, however, it does not suffice. He rejects what we could call an ‘existential ontology’: a self-centered way of living as a whole, of which all philosophical ontology is but a branch. Alternatively, (...)
    Download  
     
    Export citation  
     
    Bookmark   1 citation