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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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Religious education is a communication process between teacher and student. Martin Buber is one of the philosophers who attach importance to the communication and relationship that should be established between teachers and students in education. In Buber's dialogue philosophy, it is underlined that a reciprocal relationship should be established between teacher and student. Our study from this point aims to draw attention to the efforts of a sound communication opportunity between teacher and student in religious education in the light of (...) |
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The rise of learning analytics, the application of complex metrics developed to exploit the proliferation of ‘Big Data’ in educational work, raises important moral questions about the nature of what is measurable in education. Teachers, schools and nations are increasingly held to account based on metrics, exacerbating the tendency for fine-grained measurement of learning experiences. In this article, the origins of learning analytics ontology are explored, drawing upon core ideas in the philosophy of computing, such as the general definition of (...) |
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Solidarity between the citizens of a country is both good and desirable, and public educational institutions are the clear site of education for such civil solidarity and its natural place is in Civics lessons. Nevertheless, this paper argues that it is impossible to educate for solidarity for all citizens in a liberal-democratic state when civic classes teach basic civil laws that exclude groups or minorities and expel them from the general civil population. Therefore, we can ask: What are the modes (...) |
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‘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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