The dichotomy between virtue and self-interest or pleasure is held to face modern moral educators with a conflict between the interest of society and that of their pupils, as well as presenting obvious motivational difficulties. Three possibilities for mitigating this conflict are offered. First, it is argued that virtue is an essential constituent of our well-being insofar as even undetected wickedness isolates us from others. Second, young people, alienated by the negative nature of conventional morality, may respond positively to certain (...) moral appeals in a way that is fulfilling and life-enhancing. Third, it is argued that moral education which emphasises the rights of young people themselves alongside those of others would be both more reputable and more effective than that based on the opposition between virtue and self-interest or pleasure. (shrink)

Discusses contemporary notions of the self, and examines their origins, development, and effects.

Although effectively the idea of selfhood receives scant attention in much current educational policy, it is an idea that is central to understanding education in the Western tradition. This paper evaluates the implications of a growing movement in educational philosophy and theory to see the self as relational to the extent that it possesses little or no internally maintained steady identity and is constantly reconstituted by external agencies in a variety of ways. A well-worked-through view that draws on the work (...) of Hannah Arendt and Emmanuel Levinas amongst others and that is taken to be representative of this wider movement is examined. It is argued that while important issues concerning the relationship between education and individual subjectivities are raised in ways that invite productive discussion, ultimately the decentred and de-nucleated conception of the self to which its argument leads is both phenomenologically untenable and educationally stultifying. (shrink)

Although effectively the idea of selfhood receives scant attention in much current educational policy, it is an idea that is central to understanding education in the Western tradition. This paper evaluates the implications of a growing movement in educational philosophy and theory to see the self as relational to the extent that it possesses little or no internally maintained steady identity and is constantly reconstituted by external agencies in a variety of ways. A well-worked-through view that draws on the work (...) of Hannah Arendt and Emmanuel Levinas amongst others and that is taken to be representative of this wider movement is examined. It is argued that while important issues concerning the relationship between education and individual subjectivities are raised in ways that invite productive discussion, ultimately the decentred and de-nucleated conception of the self to which its argument leads is both phenomenologically untenable and educationally stultifying. (shrink)

Bubers programmatische Grundschrift 'Ich und Du' erschien erstmals 1923. In suggestiver Einfachheit bringt der Titel Bubers Erkenntnis nahe - Im Anfang ist die Beziehung, und die Beziehung ist Gegenseitigkeit. Was geschieht, geschieht zwischen 'Ich und Du'.

What is morally permissible, and what is morally obligatory? These questions form the core of a vast amount of philosophical reasoning. In this landmark work, Kant proposes the concept of a maxim, which functions as a guide to appropriate action under a given set of circumstances. By universalizing the maxim, morally permissible and obligatory behavior becomes clear. The German philosopher's test, known as the Categorical Imperative, is a logical proof of the Golden Rule and the centerpiece of this work. It (...) constitutes Kant's best-known contribution to ethical discussion, and a familiarity with its constituents is essential to students of philosophy, religion, and history. (shrink)

First published in 1966, this book was written to serve as an introductory textbook in the philosophy of education, focusing on ethics and social philosophy. It presents a distinctive point of view both about education and ethical theory and arrived at a time when education was a matter of great public concern. It looks at questions such as ‘What do we actually mean by education?’ and provides a proper ethical foundation for education in a democratic society. The book will appeal (...) to both teachers and students of philosophy as well as education. (shrink)

The dichotomy between virtue and self‐interest or pleasure is held to face modern moral educators with a conflict between the interest of society and that of their pupils, as well as presenting obvious motivational difficulties. Three possibilities for mitigating this conflict are offered. First, it is argued that virtue is an essential constituent of our well‐being insofar as even undetected wickedness isolates us from others. Second, young people, alienated by the negative nature of conventional morality, may respond positively to certain (...) moral appeals in a way that is fulfilling and life‐enhancing. Third, it is argued that moral education which emphasises the rights of young people themselves alongside those of others would be both more reputable and more effective than that based on the opposition between virtue and self‐interest or pleasure. (shrink)

On several occasions in his work, R. S. Peters identifies a difficulty inherent in teaching that underscores the complexity of this relationship: the teacher has the task of passing on knowledge while at the same time allowing knowledge that is passed on to be criticised and revised by the learner. This inquiry asks: first, how does Peters envisage these two tasks coming together in teaching, and, second, does he go far enough in developing what it means for the teacher to (...) recognise the difference and otherness of the learner? At the heart of the matter in answering these questions is how to conceive of the connection between learning and the transformation of the individual. Before turning to Peters, this inquiry begins by discussing connections between transformation and learning in classical and contemporary philosophical discourse. In this context, notions of discontinuity and interruption are shown to be central to understanding transformational learning processes. Peters' thought is then located within this discourse and taken up in three central ways: (1) by analysing his notion of teaching (2) by examining the ideas of learning and transformation embedded in his concept of teaching, and (3) by inquiring into how these issues relate to his idea of philosophy of education as a central part of teacher education. (shrink)

John Stuart Mill (1806-1873) was a British philosopher, political economist, civil servant, and Member of Parliament.

»Selten hat in den neueren Jahrhunderten ein philosophischer Erstling so durchgeschlagen und einen so unverrückbaren Platz unter den >großenHans Georg Gadamer in DIE ZEIT Nr. 47 vom 19.11.1982.

ACKNOWLEDGMENTS. Among Those Who helped greatly in the initial stages of this project by making constructive suggestions on my first "caring" papers are Nick Burbules, William Doll, Bruce Fuller, Brian Hill, William Pinar, Mary Anne ...

This is a new release of the original 1949 edition.