This research is to analyze of Shin Maha Ratthasara"s eight learning concepts and then how to relevantly apply these concepts in the learning process of today Myanmar education? The tentative solution is that it is still relevantly apply to Myanmar education today. This research contributes to recognize one of Myanmar educational method for Myanmar Society.

This article analyzes Xueji and discusses some of the myths and facts in Western perceptions of Chinese educational practice. It also looks at the similarities and contrasts between Eastern and Western conceptions of teaching and learning. A careful study of Xueji will help in understanding some common Western misunderstandings and misperceptions of Chinese pedagogic practices, in particular, the views that Chinese educational practices and ideas are authoritarian, encourage obedience to authority over individual inquiry, promote memorization over comprehension, and are non-individualized (...) to the point of encouraging uniformity over diversity. A better understanding of the classical Chinese approach to learning and teaching will foster a deeper understanding of the nature of pedagogic practices. Such an understanding will enable us to make a better assessment of the similarities and differences between Chinese and Western conceptions of learning and teaching with a view to sharing ideas from both cultural and philosophical perspectives. Throughout the discussion, this article will seek insights for teaching and learning today in a global context. (shrink)

In previous papers I have brought philosophical hermeneutics in conversation with critical hermeneutics, in order to open the potential for Gadamer’s “moderate hermeneutics” to be re-considered as a potential democratic practice of discourse with the potential of transforming social situations that are unjust and inequitable . Emerging from this conceptual/theoretical “textual” analysis of philosophical hermeneutics and critical hermeneutics, I offer a reading of the ancient Socratic practice of dialectic as a form of critical, inclusive, and constructive democratic dialogue, i.e., an (...) expression of local normative hermeneutics grounded in a form of understanding that occurs through consensus and negotiation among, as Plato calls them in the Seventh Letter, “well-meaning” and “noncombative” participants. (shrink)

This essay adopts a Continental philosophical approach to reading Plato’s Socrates in terms of a “third way” that cuts a middle path between doctrinal and esoteric readings of the dialogues. It presents a portrait of Socratic education that is at odds with contemporary views in education and curriculum that view Plato’s Socrates as either the teacher of a truth-finding method or proto-fascist authoritarian. It argues that the crucial issue of attempting to foster an ethical disposition is a unique form of (...) education, in terms of “care of the soul,” that unfolds only within the context of sustained dialectic interrogation. Education is a “difficult” process that entails the “turning” of the soul back to itself in an enlightened form, which is bound up with an ontological relationship of distance to the so-called “truth” of the virtues that appear in limited and dissembling ways to Socrates and the interlocutors. Ultimately, it is shown that “care of the soul” is grounded in the attunement that locates the human being in the world in such a way that “not-knowing” is the most original way in which our Being-in-the-world unfolds, and to embrace this “difficult” truth is to at once set oneself on the arduous but rewarding educative path toward the potential development of an ethical disposition. (shrink)

This article seeks to elaborate the step of epistemological affirmation that exists within every movement of learning. My epistemological method is rooted in philosophical hermeneutics in contrast to empirical or rationalist traditions. I argue that any movement of learning is based upon an entry into a hermeneutical circle: one is thrown into, or leaps into, an interpretation which in some sense has to be temporarily affirmed or adopted in order to be either absorbed and integrated, or overcome and rejected. I (...) illustrate this process through a retrieval of the concept of submission in pedagogy, particularly with reference to submission in Eastern traditions, as well as pre-modern Christian thought. These other traditions are introduced to contrast with the modern liberal Western perspective in which the role of submission has been almost entirely lost. (shrink)

This paper offers a genealogy of dialogic education, tracing its origins in Romantic epistemology and corresponding philosophy of childhood, and identifying it as a counterpoint to the purposes and assumptions of universal, compulsory, state-imposed and regulated schooling. Dialogic education has historically worked against the grain of standardized mass education, not only in its view of the nature, capacities and potentialities of children, but in its economic, political and social views, for which childhood is understood as a promissory condition. Dialogic education (...) is oriented to what Dewey called “a future new society of changed purposes and desires,” made possible by an emergent form of social character. It has followed its own developmental trajectory from its origins in Pestalozzi’s Rousseau-inspired innovations, through anarchist theory and practice and the Progressive Education movement, to its current most salient formulation in the Democratic Education movement, whether as an enemy within the gates of standardized education or as expressed in innumerable alternative forms of schooling or unschooling. The paper highlights several key characteristics, gleaned from all those forms, of the dialogic school—identified as intentionality, transitionality, emergence, aesthetic temporality, interdisciplinarity and group governmentality--and argues further that community of philosophical inquiry theory and practice as a form of post-Socratic group dialogue that emerged in the 1970’s, is a pedagogical praxis that offers a grand operational template for dialogic education as a form of schooling. (shrink)

Richard Peters pioneered a form of philosophical analysis in relation to educational discourse that was criticised by some at the time and is today somewhat out of fashion. This paper argues that much of the objection to Peters' methodology is based on a misunderstanding of what it does and does not involve, that consequently philosophical analysis is often wrongly seen as one of a number of comparable alternative traditions or approaches to philosophy of education between which one needs to choose, (...) and that, partly consequentially, there is a relative lack of philosophical expertise among today's ‘philosophers of education’. Furthermore, his methodology vindicated, it can be said that Peters was indeed ‘nearly right about education’, perhaps more so than he has subsequently come to believe himself. (shrink)