Results for 'paideia'

22 found
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  1. La politica viene dopo. La paideia fra grecità e «terzo umanesimo» [Politics comes afterwards. Paideia between hellenism and «third humanism»].Federica Montevecchi - 2012 - la Società Degli Individui 43.
    Il tema di questo saggio è la paideia greca vista attraverso il progetto del «terzo umanesimo», che Werner Jaeger propose nella Germania degli anni venti del Novecento per rispondere alla crisi del suo tempo e del suo paese. L’impegno educativo e intellettuale è considerato da Jaeger, al seguito di Platone, la condizione necessaria per riqualificare l’esperienza politica, nella convinzione che la crisi del tempo sia propria della Bildungstradition umanistica. Il fallimento del progetto jaegeriano non impedisce di tornare a interrogarsi (...)
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  2. State Typohumanism and its Role in the Rise of Völkisch-Racism: Paideía and Humanitas at Issue in Jaeger’s and Krieck’s ‘Political Plato’.Facundo Norberto Bey - 2020 - Educational Philosophy and Theory 53 (12):1272-1282.
    The aim of this article is to provide a philosophical conceptual framework to understand the theoretical roots and political implications of the interpretations of Plato’s work in Jaeger’s Third Humanism and Krieck’s völkisch-racist pedagogy and anthropology. This article will seek to characterize, as figures of localitas, their conceptions of the individual, community, corporeality, identity, and the State that both authors developed departing from Platonic political philosophy. My main hypothesis is that Jaeger’s and Krieck’s interpretations of Platonic paideía shared several core-elements (...)
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  3.  28
    ¿Cómo entender el vínculo entre censura y desarrollo emocional? Un caso de intercambio entre paideía platónica y neurociencia cognitiva.Mariana Noe & Abel Wajnerman Paz - 2016 - Revista Latinoamericana de Filosofia 42 (1):59-76.
    In the present article, we attempt to elucidate the conceptual rela- tionship between censorship and emotional development. We employ a framework from emotion regulation studies in order to clarify how censorship works and to ex- plain why it cannot affect emotional development in the same way as the remaining types of emotional regulation. Nevertheless, we argue that, by focusing on Plato’s ac- count of censorship, and specifically of its sociocultural function, one can find that it is not a useless device (...)
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  4. O ser humano cultivado (pepaideumenos) em Aristóteles.Lucas Angioni - 2017 - Filosofia E Educação 9 (1):165-196.
    I discuss the notion of education or educatedness (paideia) involved in the ‘educated human being’ (pepaideumenos), which Aristotle presents at the beginning of his Parts of Animals and a few other passages. The competence of educated human beings makes them able to evaluate some aspects of the explanations in a given domain without having a determinate knowledge about the specific subject-matter in that domain. I examine how such a competence is possible and how it is related to other critical (...)
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  5. Notizen Zu Platos Höhlengleichnis.Rafael Ferber - 1981 - Freiburger Zeitschrift für Philosophie Und Theologie 28:393-433.
    The paper puts forward a new interpretation of the image of the Cave, that is the image on human paideia (education) and apaideusia (lack of education). The cause of the apaideusia (R.514a) is identified as a separation from the origin. (1) First, the relation between the Cave, the analogy of the Linie and the Sun is shown not to be a strict parallelism, but a resemblance, which implies sameness and difference between Sun, Line and Cave. (2) Second, the author (...)
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  6.  51
    Особенности Перехода Основных Смыслов Греческой Пайдейи В Теории Образования Средневековья.Oleg Bazaluck - 2018 - Schole 12 (1):243-258.
    In the article, the author asserts that the transition of world history from Ancient Greece to the Middle Ages is connected precisely with the changed understanding and evaluation of the fundamental meanings of Being, but not with their replacement. The ancient paideia with all its achievements and peculiarities did not disappear in the history of culture. It transformed into the “paideia of Christ,” in which the second birth took place. After reviving in the new socio-cultural reality, Greek (...) retained its fundamental meanings, which continued to be expounded through the conceptual apparatus of Christian theology in the theories of education in the Middle Ages. (shrink)
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  7. The Athletic Aesthetic in Rome's Imperial Baths.Heather Reid - 2020 - Estetica. Studi E Ricerche 1 (1):255-274.
    The Greek gymnasium was replicated in the architecture, art, and activities of the Imperial Roman thermae. This mimēsis was rooted in sincere admiration of traditional Greek paideia – especially the glory of Athens’ Academy and Lyceum – but it did not manage to replicate the gymnasium’s educational impact. This article reconstructs the aesthetics of a visit to the Roman baths, explaining how they evoked a glorious Hellenic past, offering the opportunity to Romans to imagine being «Greek». But true Hellenic (...)
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  8.  23
    Self-formation (the “complete man”).Luiz Carlos Mariano da Rosa - 2009 - Revista Filosofia Capital 4 (9):20-35.
    O artigo em questão, detendo-se nos indí­cios do ideal da autoformação, para cujas fronteiras o contexto sociocultural da atualidade converge, recuperando a noção de Paidéia, legado grego, discorre sobre o processo pedagógico que, imbrincado em uma rede de relações que envolve as formas simbólicas mediante as quais o homem constrói o mundo, estruturalizando a realidade, segundo a perspectiva de Cassirer (1874-1945), se movimenta, no decorrer da história, oscilando entre a tendência que ora prioriza a formação individual, ora absolutiza o aspecto (...)
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  9.  81
    Bad Education as the Main Cause of Social Disruption [TRANSLATION].Carlos Carvalhar - manuscript
    This article aims to explore the question of education in Plato from the historical context, thinking the model of Athens, Lesbos and Sparta, and from the perspective where a bad paideía, the low quality in the formation of citizens, becomes the main cause generating social disruption. Then, a reflection was made on the educational possibilities that Athenians from different social classes would have and on the Platonic proposal based on the combination of gymnastics and music, so that a citizen profile (...)
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  10. A má educação como a principal causa da ruptura social.Carlos Carvalhar - 2020 - Revista Enunciação 5 (1):102-117.
    Resumo: Este artigo visa explorar a questão da educação em Platão a partir da contextualização histórica, pensando o modelo de Atenas, Lesbos e Esparta, e da perspectiva por onde uma má paideía, a baixa qualidade na formação de cidadãos, se torna a principal causa geradora da ruptura social. Foi feita, então, uma reflexão sobre as possibilidades de educação que atenienses de classes sociais distintas teriam e sobre a proposta platônica fundamentada na combinação entre a ginástica e a música, para que (...)
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  11. How Aristotle’s Theory of Education Has Been Studied in Our Century.Koji Tachibana - 2012 - Studia Classica 3:21-67.
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  12.  11
    Platon: Educația – Filosoful-rege.Sfetcu Nicolae - manuscript
    Modelul educațional al lui Platon (paidèia) diferențiază nivelul educației în funcție de aptitudinile elevilor. Astfel, o educație de bază include, pe lângă gimnastică și luptă (exercițiul corpului), și muzica (exercițiul spiritului), fără a fi impusă cu forța „deoarece un om liber trebuie să fie și liber în cucerirea cunoașterii”. Dacă elevul are aptitudini, este educat în matematică pentru a deveni strateg, și în astronomie pentru înălțarea sufletului. Dintre aceștia se selectează cei mai buni pentru a deveni buni conducători, studiind filosofia (...)
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  13.  51
    The Liberal Arts, the Radical Enlightenment and the War Against Democracy.Arran Gare - 2012 - In Luciano Boschiero (ed.), On the Purpose of a University Education. North Melbourne: Australian Scholarly Publishing Ltd. pp. 67-102.
    Using Australia to illustrate the case, in this paper it is argued that the transformation of universities into businesses while the undermining of the liberal arts is motivated by either contempt for or outright hostility to democracy. This is associated with a global managerial revolution that is enslaving nations and people to the global market and the corporations that dominate it. The struggle within universities is the site of a struggle to reverse the gains of the Radical Enlightenment, the tradition (...)
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  14.  83
    Phenomenological reduction as a philosophical conversion (periagoge): Husserl and Scheler.Guido Cusinato - 2012 - In Person und Selbsttranszendenz.
    Phenomenological reduction as a philosophical conversion (periagoge) -/- Während Husserl in den Ideen I die Reduktion als eine neue „Methode“ des Denkens, d. h. als eine „epistemologische“ Reduktion versteht, schlägt Scheler eine Reduktion als eine „Tèchne“ der Umbildung vor, durch die der Mensch seiner exzentrischen Stellung in der Welt Gestalt zu geben sucht. Mich interessiert an diesem Zitat vor allem der Gebrauch des griechischen Terminus „Tèchne“. Was Scheler damit bezeichnet, hat offensichtlich nichts mit dem zu tun, was wir heute unter (...)
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  15. Sposób na filozofię. Kluczowe zagadnienia z dydaktyki przedmiotowej.Jacek Grzybowski, Agnieszka Jaworska, Anna Kazimierczak-Kucharska, Agnieszka Norwa, Andrzej Waleszczyński & Sabina Lucyna Zalewska - 2016 - Warszawa, Polska: Liberi Libri.
    SPIS TREŚCI Ryszard Moń Wstęp -/- Rozdział 1: Lękam się świata bez filozofii. O nieodzowności humanistyki w dobie techniki i globalizacji -/- 1.1 Konieczność filozofii 1.2 Narodziny sztuk wyzwolonych 1.3 Uniwersytet domem humanistyki 1.4 Upadek humanistyki 1.5 Uniwersytet – biznes i korporacyjna logika 1.6 Kognitywny kapitalizm 1.7 Złowroga moc etatyzmu 1.8 Pragmatyzm a ideały kształcenia 1.9 Demokracja – dialog, kultura, światopogląd 1.10 Humanistyka na straży demokracji 1.11 Edukacja filozoficzna w szkole 1.12 Podsumowanie – filozofia jako fundament -/- Rozdział 2: Czy (...)
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  16. Democracy in Times of Ochlocracy.Jesús Padilla Gálvez - 2017 - Synthesis Philosophica 32 (1):167-178.
    For some time now we have noticed an increasing scepticism regarding the effectiveness of democracy, and its ability to represent citizens through elections. Elections are the central mechanism of political decision taking. However, there is a clear tendency to exploit electo­ rial processes by populist politicians. The ancient ideal of paideia was to educate citizens by following a civic program. Its aim was to enable the citizen to exercise the civil rights and duties. Since the 1970s, however, we had (...)
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  17.  55
    Isócrates, professor de philosophía.Marcos Sidnei Pagotto-Euzebio - 2018 - Educação E Pesquisa 44:1-13.
    This paper presents the teaching of Isocrates (436-338 BC), Plato’s contemporary Athenian author, and his conceptions about the form and purposes of paideia or education, which he called, as a whole, philosophía. To this end, the list of students Isocrates supposedly had, the popularity of his school and the testimony by other authors of antiquity on his educational influence are described. After that, the isocratic definition of philosophía is discussed: sometimes presented as an intellectual commitment coupled with experience, at (...)
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  18.  3
    Platon, Republica: Despre justiție – Dialectica și educația.Sfetcu Nicolae - 2022 - Bucharest: MultiMedia Publishing.
    Platon s-a inspirat din activitatea filosofică a unora dintre predecesorii săi, în special a lui Socrate, dar și Parmenide, Heraclit și Pitagora, pentru a-și dezvolta propria filosofie, care explorează majoritatea domeniilor importante, inclusiv metafizica, etica, estetica și politica.Împreună cu profesorul său Socrate și elevul său Aristotel, a pus bazele gândirii filosofice occidentale. Platon este considerat ca unul dintre cei mai importanți și influenți filosofi din istoria omenirii, fiind unul dintre fondatorii religiei și spiritualității occidentale. Filosofia dezvoltată de el, cunoscută sub (...)
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  19. Paideutyka Protagorasa i Platona.Marcin Wasilewski - 2007 - Poznań: Wydawnictwo Naukowe Polskiego Towarzystwa Pedagogicznego Oddział w Poznaniu.
    Paideutike techne (paideutyka) to teoretyczna i praktyczna wiedza o paidei. Platon łączy genezę tej techne z sofistyką Protagorasa. Celem pracy jest zbadanie genezy pojęcia paidei na podstawie zachowanych źródeł z V wieku p.n.e. (poezji lirycznej i dramatycznej, prozy sofistycznej i historycznej) oraz próba rekonstrukcji koncepcji paideutycznych Protagorasa z Abdery i ukazania ich jako źródła inspiracji dla Platona.
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  20. La dimensione comunitaria della formazione filosofica secondo Aristotele.David Torrijos-Castrillejo - 2016 - In Ariberto Acerbi, Francisco Fernández Labastida & Gennaro Luise (eds.), La filosofia come Paideia. Contributi sul ruolo educativo degli studi filosofici. Roma: Armando. pp. 27-34.
    This paper is a study about the social dimension of the philosophical education according to Aristotle. Aristotle is not a individualistic thinker but he understands the philosophical activity in the social context of the friendship.
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  21.  23
    Autoformação (do “homem completo”).Luiz Carlos Mariano da Rosa - 2008 - Revista Entreideias: Educação, Cultura E Sociedade 14 (2):87-103.
    O artigo em questão, detendo-se nos indícios do ideal da autoformação, para cujas fronteiras o contexto sociocultural da atualidade converge, recuperando a noção de Paideia, legado grego, discorre sobre o processo pedagógico que, imbrincado em uma rede de relações que envolve as formas simbólicas mediante as quais o homem constrói o mundo, estruturalizando a realidade, segundo a perspectiva de Cassirer (1874-1945), se movimenta, no decorrer da história, oscilando entre a tendência que ora prioriza a formação individual, ora absolutiza o (...)
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  22. Dall'homo Sapiens all'Homo Responsabilis. Verso una Mutazione Antropologica.Roberto Mucelli - 2018 - In Francescantonio Faletti & Roberto Mucelli (eds.), Stato Quasi Minimo e mutazione antropologica. Roma RM, Italia:
    La responsabilità verso la terra e tutte le forme di vita è lo strumento per riconoscere l’ambivalenza bene/male presente in ogni uomo, decostruire l'antropocentrismo, proporre una paideia non violenta. Nell'uscita dall'antropocene, dal collettivismo spersonalizzante e dall'era dei diritti, l’unico modo per portare rispetto a tutti i viventi e alla madre Terra è il percorrere la via verso l'autopurificazione ed il ri-conoscimento del sacro che pervade le nostre vite.
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