Some business schools have come under considerable criticism for what observers see as their complicit involvement in the corporate scandals and financial crises of the last 15 years. Much of the discussion about changes that schools might undertake has been focused on curriculum issues. However, revisiting the curriculum does not get at the root cause of the problem. Instead, it might create a new challenge: the risk of decoupling the discussion of the curriculum from broader issues of institutional purpose. In (...) this article, we argue that the most pressing need facing business schools is not to teach new courses to be responsive to social demands and stay relevant. Instead, it is to revisit their basic mission—the principles and beliefs on which they were founded—and then to re-evaluate their curriculum design choices in this light. We contrast the Spartan and Athenian educational paradigms as a way of shedding light on the nature of a coherent response. (shrink)

Many feminist philosophers of education have argued that the teacher's pleasure plays an important role in the classroom. However, accessing such pleasure is often easier said than done. Given our current academic climate, how might teachers develop pedagogical practices that cultivate these delights? This article investigates the (rather surprising) response to this question offered in Augustine's De catechizandis rudibus. Despite his reputation as a pleasure-hater, Augustine spends the majority of his text defending the delights of teaching. In particular, Augustine argues (...) that if teachers wish to find pleasure in teaching, they would do well to study the pleasures of mothers. To this end, I analyse the nature of Augustine's maternal appeal. What insight does Augustine find in the experiences of mothers? In what way does he hope his colleagues will allow these experiences to shape their pedagogies? I conclude by exploring the benefits and the risks of Augustine's claim for those who teach in the contemporary feminist classroom. Augustine's defence of pedagogical pleasure suggests that he shares a common interest with feminist philosophers. But, the social/political limits of his account highlight the value of submitting such pleasures to the terms of feminist critique. (shrink)

У статті розглядається розвиток класичної гуманістичної традиції в німецькій думці ХХ століття та головний діяч цієї традиції – Вернер Єгер. Автори аналізують ситуацію у німецькому антикознавстві на початку ХХ ст. і доходять висновку, що німецький проєкт класичної філології, Altertumswissenschaft, опинився в кризовому стані в цей час. Єгер і його однодумці запропонували вихід з цієї кризи за допомогою концепції «третього гуманізму». «Третій гуманізм» став значним явищем у духовному русі початку ХХ ст. в Європі. Єгер називає цей гуманізм «третім», тому що вважає (...) першим – гуманізм Відродження, а другим – німецький гуманізм XVIII-XIX ст. Основним принципом «третього гуманізму» є переконання, що антична культура не просто відчутно вплинула на народи наступних епох, а й стала вічним зразком культури для всього людства. Гуманізм – це традиція, якою античність може дати нам поштовх до збереження «незмінних цінностей», втілених у грецькій культурі. Єгер також аналізує вплив античного гуманізму на середньовічних християнських мислителів і стверджує, що вони спираються на античну політичну філософію у своєму вченні про церкву. Автори пояснюють той факт, що концепція Єгера довгий час не була широко відомою, тим, що її хибно пов’язували з нацистською ідеологією в Німеччині 20-х та 30-х років ХХ ст. В статті наводяться аргументи проти такого хибного розуміння третього гуманізму та ідей Єгера в цілому. Кінцеві висновки із статті вказують на те, що концепція третього гуманізму є перспективним напрямком у сучасному антикознавстві, вона також може стати ефективною стратегією культурного розвитку, політикою виховання, яка орієнтується на гуманістичні цілі. Автори також наполягають на тому, що ідеологія третього гуманізму може стати шляхом до вироблення дійсно гуманістичної політики у сучасному світі. (shrink)

In 1971, Ivan Illich wrote that school had become the world religion of a modernized proletariat. Without undoing the power of human interaction undergirding it, understanding how we learn is thus vital to undoing the institutional power of the West – of ‘deschooling’ society. Responding to the conflict between secular and religious schemes of education, the article investigates the ways in which the ‘atheist’ Gilles Deleuze and the ‘mystic’ Simone Weil both employed related stratagems from Stoic philosophy to critique ‘schooling’ (...) construed as the acquisition of, rather than participation in, knowledge. Through a critical reading of the differences between Deleuze's and Weil’s ideas of education, the argument suggests that these differences run aground on the fundamental opposition to a common adversary: that normative pedagogy which trivializes the need to re-school, as well as de-school, society. (shrink)

The paradoxes of globalization and the efforts toward the establishment of a consolidated healthcare ministry have caused tensions while affording the possibility for true ecumenical dialogue. As today's societies become more pluralistic, Orthodox Christian healthcare ministry finds itself amongst these paradoxes and tensions. The content of Orthodox healthcare chaplaincy, which is centered in its Eucharistic expression, maintains a sense of catholicity and unity. This though differs from a “psychological” understanding of pastoral care, which has developed. Therefore, there is a question (...) of the chaplain's identity, a crisis of theology and ecclesiology, which must be faced so that true unity can be attained. This article explains the content of Orthodox healthcare chaplaincy and addresses the issues of pastoral identity, theology and psychology, together with the crisis of ecclesiology. It is written with a true agony for unity. (shrink)

The topic of this article is the convergence of the fundamental theoretical intuitions of two independent currents of Christian philosophy at the turn of the nineteenth and twentieth centuries. Italian Catholic spiritualism and the internally diversified current of the Russian religious philosophical Renaissance proved to be convergent in their ontological realism based on the metaphysics of cognition. This consonance undermines the stereotype about the total difference between the Russian Orthodox and the Western Catholic mentality. The article tries to show that (...) these two denominations both drew inspiration from the Patristic heritage and that, contrary to all appearances, Russian religious philosophy owes much to the Augustinian tradition. The paper reminds the discovery of this convergence made by Vladimir Ern, and discusses certain elements of the teachings of Vladimir Solovyev and Evgenii Troubetzkoy in comparison with the basic philosophical intuitions of the Italian philosopher Antonio Rosmini. (shrink)

Taking the use of the logos in Ratzinger's Regensburg Lecture as its starting point, the thesis expands three horizons in Ratzinger studies. Firstly, it extends the understanding of Ratzinger as the author of a logos theology. Secondly, it shows how the Regensburg theme of the full breadth of reason, represented by the logos, is applied by Ratzinger in a critique of secular modernity. Thirdly, it claims that the logos theology of Joseph Ratzinger can provide a repair of the culture of (...) human rights. The thesis argues that if human rights are set exclusively within the framework of secular modernity, they fall sick and fail to meet the criterion of inclusivity and universality. Set within the framework of a Ratzingerian logos theology, their power is strengthened and their promise of inclusivity and universality restored. The thesis calls for a mutually reparative dialogue about human rights, based on the full breadth of reason, between the three constituencies of Christianity, the religions and secular modernity. The thesis concludes that the Regensburg Lecture, far from damaging the dialogue with Islam, and with secular modernity, opens up a new intercultural bridge based on a mutually enriching engagement with a logos-based culture of human rights. (shrink)