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Relevant bibliographies by topics / Comenius Pansophie

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Academic literature on the topic 'Comenius Pansophie'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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Journal articles on the topic "Comenius Pansophie"

1

Kožmín, Zdeněk. "Comenius' Philosophie der Pansophie." Russian Literature 39, no. 4 (May 1996): 457–65. http://dx.doi.org/10.1016/0304-3479(96)85074-5.

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Schaller, Klaus. "Die Pansophie des Comenius und der Baconismus der Royal Society." Berichte zur Wissenschaftsgeschichte 14, no. 3 (1991): 161–67. http://dx.doi.org/10.1002/bewi.19910140305.

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Čížek, Jan. "From Pansophia to Panorthosia: The Evolution of Comenius’s Pansophic Conception." Erudition and the Republic of Letters 4, no. 2 (April 22, 2019): 199–227. http://dx.doi.org/10.1163/24055069-00402002.

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The aim of this paper is to present a systematic reconstruction of the development of the pansophic idea in the work of Jan Amos Comenius. The concept of pansophia, rooted already in the ancient philosophical thinking, became a very popular topic of sixteenth- and seventeenth-century discussions, and it is one of the central topics of Comenius’s philosophy. It is assumed that Comenius elaborated the formulation of the pansophic program—i.e., the program for creating a universal science incorporating the findings of both the profane and the divine—at the end of 1630s. This study therefore aims to analyse all relevant Comenius’s treatises and attempts to identify the individual development phases of Comenius’s pansophic idea until its transformation into the idea of the universal reform, panorthosia. The analysis of Comenius’s treatises is complemented with a reflection on Comenius’s correspondence, which facilitates the understanding of the author’s more private motives.

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Sitarska, Barbara. "Pansophism as John Amos Comenius' idea of lifelong learning." Siedleckie Zeszyty Komeniologiczne, seria PEDAGOGIKA VII (February 15, 2021): 231–76. http://dx.doi.org/10.5604/01.3001.0014.7102.

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Pansophia (omniscience) is John Amos Comenius' philosophical idea which, related to his idea of lifelong learning, can be described by the words To teach everybody... everything... about everything… with all the senses... with the use of natural methods... forever. These are the key thoughts of John Amos Comenius' two leading and closely interrelated ideas. According to the author, the idea of pansophism does not exist without the idea of lifelong learning, and the other way round: the idea of lifelong learning cannot exist without the idea of pansophism. In the article, the author attempts to present pansophism as the thinker’s idea of lifelong lear-ning, including the idea of self-cognition as a foundation of pansophic education, which lasts throughout everybody's life. Such education has two dimensions: institutional and symbolic with a philosophical overtone. The author mainly refers to the issues analyzed within her seven years' comeniological research, as well as to previous interpretations and reinterpreta-tions of available works by Comenius and about Comenius, aware of their deficiency.

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Čížek, Jan. "Encyklopedismus J. H. Alsteda jako jedna z inspirací Komenského pansofismu?" Studia Neoaristotelica 15, no. 7 (2018): 263–95. http://dx.doi.org/10.5840/studneoar201815710.

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The paper aims to introduce the encyclopaedic project presented by the reformed philosopher and theologian Johann Heinrich Alsted (1588–1638) and study it as one of the possible sources of the pansophism of the Czech philosopher, theologian and educational reformer Jan Amos Comenius (1592–1670). For this reason, the author first briefly describes the genesis, development and structure of Alsted’s encyclopaedic work with a special focus on his mature and monumental Encyclopaedia septem tomis distincta (1630). The crucial part of the paper is devoted to comparing Alsted’s and Comenius’s conceptions of metaphysics, physics (or philosophy of nature) and other important fields of their shared interest. The author concludes that Comenius was undoubtedly influenced by Alsted in structural and terminological matters; furthermore, that both Alsted and Comenius inclined to base their philosophy of nature on so-called Mosaic physics and tended to understand metaphysics as a primary science not only in view of its dignity, but also with regard to its place in the system of sciences and in the curriculum.

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Sztobryn, Sławomir. "In search of Comenius’ pansophism in the research endevours of Polish scholars." Siedleckie Zeszyty Komeniologiczne, seria PEDAGOGIKA VII (February 15, 2021): 37–50. http://dx.doi.org/10.5604/01.3001.0014.7093.

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The article deals with the problems of Comenius’ pansophism in his interpretation and in the research of selected contemporary Polish scholars. One of the significant differ-ences between the author of the above dissertation and other contemporary researchers is the treatment of pansophism as a primary concept in relation to didactic solutions. The argu-ments cited in the dissertation justify the importance of pansophism as the basis of Comenius’ work. The characteristics of pansophism present in synthesis the richness of its meanings that are not commonly perceived in the source literature. Authors who pondered over this issue have noticed its historical evolution. However, pansophism is not a historical artifact, but carries numerous consequences that, at least in part, are close to contemporary trends in scientific research.

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Marchukova, Svetlana Markovna. "Continuing Comenius: Latent Pansophical Idea in the Pedagogy of Immanuel Kant." Moscow University Pedagogical Education Bulletin, no. 4 (December 29, 2017): 16–28. http://dx.doi.org/10.51314/2073-2635-2017-4-16-28.

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The article substantiates the relevance of the study of the pansophic idea (J.A. Comenius) evolution in the context of the history of educational thought of the XVIII century - the era, which replaced the early modern times. The basic directions of pedagogy of Kant, which is characterized by the manifestation of latent ideas “pansofiynost”. Substantiated the thesis of the “rediscovery” Kant’s position on the need to supplement Comenius empirical knowledge epistemic and heuristic.

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Šolcová, Kateřina. "Moral Virtues in J. A. Comenius’ Mundus Moralis." Ethics & Bioethics 7, no. 3-4 (December 1, 2017): 119–26. http://dx.doi.org/10.1515/ebce-2017-0011.

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Abstract The aim of the article is to reconstruct Jan Amos Comenius’ (1592–1670) conception of moral virtues as it is presented in his major work General Consultation on an Improvement of All Things Human (De rerum humanarum emendatione consultatio catholica), mainly in its part Pansophia – Mundus Moralis with respect to the role which prudence plays (prudentia) in relation to the other cardinal virtues – fortitude (fortitude), justice (justitia), and temperance (temperantia). Comenius’ conception of virtues is further compared with the traditional Aristotelian-Scholastic doctrine formulated prevailingly by Aquinas. In conclusion, it is shown that it is the position of prudence (prudentia), as an intellectual virtue that connects significantly Comenius with the Aristotle-Thomistic tradition in this perspective.

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Maksimović, Jelena, Jelena Osmanović, and Nikola Simonović. "Pansophism and pedagogy in the work of John Amos Comenius from the angle of pedagogy in Serbia." Siedleckie Zeszyty Komeniologiczne, seria PEDAGOGIKA VII (February 15, 2021): 153–73. http://dx.doi.org/10.5604/01.3001.0014.7100.

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The roots of today's education system stem from one of the most significant peda-gogists and thinkers, John Amos Comenius (1592-1670). His entire comprehensive and sys-tematic work represents a turning point, not only in the field of the development of pedagogy, as a science and its disciplines, but also in the field of the development of human thought in general. After a brief review of life and work of John Amos Comenius, the paper presents the basic concepts of pedagogical theory through the chapters they cover – his reforming and educational mission, contribution to the establishment and development of didactics and methodology of pedagogy, contribution to school, preschool and family pedagogy. Of particu-lar importance is the chapter that deals with pansophism as an ideological concept of univer-sal wisdom and pedagogy, because the central theme of the paper is focused on the relations-hip between pansophism and his overall pedagogical work. The aim of this paper is to theore-tically research the connection between these problems, as well as to understand their broa-der implications and current scientific achievements. The paper uses the method of theoreti-cal and historical analysis with the technique of content analysis of available and relevant historical and pedagogical sources and documents. The concluding remarks point to the im-portance of Comenius as a reformer important for the overall development of pedagogy as a science. His pansophism is permanently imprinted as a seal with a reflexive echo and reper-cussions on all later occurrences in the field of teaching and pedagogical educational activities. The ideas of John Amos Comenius that are practically tested and attested, carry a special strength and vitality even after three centuries, which makes him one of the true pedagogical classics.

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Misseri, Lucas E. "Comenius’ ethics: from the heart to the world." Ethics & Bioethics 7, no. 1-2 (June 1, 2017): 13–23. http://dx.doi.org/10.1515/ebce-2017-0004.

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Abstract This paper deals with the ethical views of the 17th century Czech thinker Jan Amos Komenský, also known as Johann Amos Comenius. Comeniologic studies are focused on different aspects of his contribution to education, theology and philosophy but surprisingly there are only a few studies on his ethical standpoints. Jan Patočka classified Comenius’s work in three periods: prepansophic, pansophic and panorthotic. Here the focus is on the panorthotic works in order to trace the different conceptions of ethics, virtue and other ethical concepts specially the virtue of prudence (prudentia/phronesis). Furthermore, to have a broader perspective, a short analysis of his prepansophic period book The Labyrinth of the World and the Paradise of the Heart is also included in order to contrast the evolution of the concept of prudence and the ethical sphere in his world-view. The methodology is based on conceptual analysis, the contrast of different references to ethics in his late period books. At the same time, this work is an attempt to extract secular elements for understanding his ethics, although the organic link between philosophy, theology and politics is recognized in his thought.

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Dissertations / Theses on the topic "Comenius Pansophie"

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Scherbaum, Matthias. "Der Metaphysikbegriff des Johann Amos Comenius : das Projekt der Pansophie im Spannungsbogen von "Realismus", Heilsgeschichte und Pan-Paideia /." Oberhaid : Utopica, 2008. http://d-nb.info/987049410/04.

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Scherbaum, Matthias. "Der Metaphysikbegriff des Johann Amos Comenius das Projekt der Pansophie im Spannungsbogen von "Realismus", Heilsgeschichte und Pan-Paideia." Oberhaid Utopica, 2006. http://d-nb.info/987049410/04.

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Raffaelli, Matteo. "Macht, Weisheit, Liebe Campanella und Comenius als Vordenker einer friedvoll globalisierten Weltgemeinschaft." Frankfurt, M. Berlin Bern Bruxelles New York, NY Oxford Wien Lang, 2008. http://d-nb.info/995392617/04.

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Zídka, Karel. "Komenského pansofie v porovnání se současnými pedagogickými trendy." Master's thesis, 2014. http://www.nusl.cz/ntk/nusl-332174.

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In this work we tried to look into the life of John Amos Comenius. Simultaneously we dismantle his ideological basis, with respect to pansophia. We paused at Comenius perception of faith in God and the individual points Panorthosia. In main chapter, we compared the Comenius pedagogical bases with current educational trends. In conclusion we came to the findings that we specify differences between Comenius thinking and contemporary times. We have pointed out that in the general scale of the world is closer to the ideals of Comenius. As regards the actual pedagogical research, the current education seeks to upgrade its educational methods, but in some places groping through the influence of different opinions. The problem of the present time we have found the utilization of the contemporary world , together with a lack of time. The disadvantages include the still poorly organized curricula, while lack of respect for the teachers. By contrast, a clear positive of today we added the currently open views, efforts to link a multicultural pupil's confidence tendency to wake up in the truest sense.

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Bochenková, Petra. "Pojetí výchovy u J. A. Komenského." Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-306546.

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Pojetí výchovy u Jana Amose Komenského John Amos Comenius 's Approach to Education Petra Bochenková Jan Amos Comenius as a great thinker of the 17th century created a complete and comprehensive system that remained in his time misunderstood. After the Battle of White Mountain he was the greatest writer of emigration, philosopher, theologian, bishop of the Unity of Brethren. Last but not least, teacher and humanist. It should be appreciated Comenius theological importance of the creative effort, since the absolute top of the intellectual system is the existence of God. Throughout his working life has led to harmony and peace in the world, came up with the idea Pansophia. Pansophia trader a perfect connection and knowledge of all matters of life and the greatest possible realization of perfection. Opened the way to God. We can say that his ideas reached timelessness and especially in educational matters. Its comprehensive educational system can be applied in the field of education even today. His esteem gained mainly by its content overlaps with many, many areas of science and life. He sought to promote humanity and emphasized man as the pinnacle of God's creative efforts, which in his time represented something quite extraordinary. Preferred activity of theory and practice in all areas of life. The...

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Books on the topic "Comenius Pansophie"

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Comenius' Pansophie: Die dreifache Offenbarung Gottes in Schrift, Natur und Vernunft ; unvollendete Habilitationsschrift. Zürich: TVZ, Theologischer Verlag Zürich, 2007.

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Legacy of Johannes Amos Comenius to the Culture of Education (2007 Prague, Czech Republic). Jan Amos Komenský: Odkaz kultuře vzdělávání = Johannes Amos Comenius : the legacy to the culture of education. Praha: Academia, 2009.

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Svatava, Chocholová, Pánková Markéta, and Steiner Martin, eds. Jan Amos Komenský: Odkaz kultuře vzdělávání = Johannes Amos Comenius : the legacy to the culture of education. Praha: Academia, 2009.

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Hotson, Howard. The Reformation of Common Learning. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199553389.001.0001.

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Howard Hotson’s previous contribution to this series, Commonplace Learning, explored how a fragmented political and confessional landscape turned the northwestern corner of the Holy Roman Empire into the pedagogical laboratory of post-Reformation Protestant Europe. This sequel traces the further evolution of that tradition after that region’s leading educational institutions were destroyed by the Thirty Years War (1618–1648) and their students and teachers scattered in all directions. Transplanted to the Dutch Republic, the post-Ramist tradition provided ideas, values, and methods which helped to formulate the mechanical philosophy of Descartes and institutionalize it within a network of thriving universities. Within the international diaspora of Protestant intellectuals documented in the archive of Samuel Hartlib, post-Ramist encyclopaedism provided much of the framework for the pansophic programme of Comenius, which assisted the initial spread of Baconianism and related aspirations both in England and abroad. In post-war central Europe, another branch of the tradition helped inspire Leibniz’s life-long vision of a revised combinatorial encyclopaedia as the centrepiece of a wide-ranging reform programme. But as the underlying political, confessional, educational, and intellectual context shifted after 1648, the ancient conception of the encyclopaedia as a cycle of disciplines to be mastered by every scholar exploded into a potentially infinite number of discrete topics organized alphabetically within a mere work of reference. This book weaves together many new lines of inquiry against a huge geographical and thematic canvas to contribute fresh perspectives on the fraught middle years of the seventeenth century in particular and the shape of modern knowledge more generally.

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Book chapters on the topic "Comenius Pansophie"

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Woldring, Henk E. S. "Comenius’ Syncritic Method of Pansophic Research between Utopia and Rationalism." In Gewalt sei ferne den Dingen!, 23–43. Wiesbaden: Springer Fachmedien Wiesbaden, 2015. http://dx.doi.org/10.1007/978-3-658-08261-1_2.

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Marešová, Iveta. "Die enzyklopädischen Anklänge der Pansophie bei Comenius." In Comenius-Jahrbuch, 121–32. Academia – ein Verlag in der Nomos Verlagsgesellschaft, 2020. http://dx.doi.org/10.5771/9783896659576-121.

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Hotson, Howard. "Divergence." In The Reformation of Common Learning, 265–302. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199553389.003.0008.

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Since the function and form of Comenian pansophia derived from the previous post-Ramist tradition, its sources and basic working methods naturally betrayed the same family resemblance. Far from proceeding on strictly empirical principles, Comenius adopted from Alsted the idea that pansophia must derive from the ‘three books of God’: sense, reason, and revelation (section 8.i). Like Alsted, Comenius also collected and processed this huge variety of material within a system of commonplaces; while Hartlib and Dury, for their part, proposed using Alsted’s Encyclopaedia as the structure of a collaborative information processing centre known as the Office of Address for Communications. However bookish these methods may seem, they were not as far removed from Bacon’s actual practice as is commonly supposed (section 8.ii). The fatal disjuncture underlying the universal reform programme was not between empiricism and commonplacing but between philosophical and pedagogical goals. The fundamental objective was to expound a reformed system of universal knowledge in the systematic manner in which it could be propagated universally. But the reformation of knowledge in the patient, incremental manner advocated by Bacon required resistance to premature systematization. The Baconian pansophists were therefore forced to choose between pursuing the best means of transmitting received knowledge and the best means of transforming it. Since there was no point in communicating knowledge which remained fundamentally flawed, the universal reform agenda collapsed amongst Hartlib’s successors into the more coherent and manageable task of reforming natural philosophy alone (section 8.iii).

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"The Ramist Roots of Comenian Pansophia." In Ramus, Pedagogy and the Liberal Arts, 243–68. Routledge, 2016. http://dx.doi.org/10.4324/9781315603582-18.

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Hotson, Howard. "Expansion and Adaptation." In The Reformation of Common Learning, 224–64. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199553389.003.0007.

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The following two chapters show how crucial elements of the educational reforms developed above all by Comenius and propagated by Hartlib and his associates emerged out of common roots in the post-Ramist pedagogical traditions of central Europe. The goal of pansophia—expressed by Comenius as ‘Omnes, Omnia, Omnino’, that is, to teach all things to all human beings thoroughly and completely, by all available means—is the ultimate logical extension of the basic aim of Ramus and the tradition deriving from him: to provide a broader education to a wider segment of the population as quickly, easily, and inexpensively as possible (section 7.i). The means proposed to achieve these goals were also very similar: namely, to produce readily digestible compendia governed by Ramus’ three laws of method (section 7.ii). No less important for Comenius’ pedagogical programme were the praecognita, systemata, and gymnasia which structured Keckermann’s textbooks, together with the lexica added by Alsted. Even the most ‘Baconian’ of Comenius’ textbooks, the famous Orbis sensualium pictus (1658), emerged from a lengthy discussion amongst Hartlib’s friends undertaken in terms far more reminiscent of Keckermann and Alsted than of Bacon himself (section 7.iii).

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Hotson, Howard. "Dissemination." In The Reformation of Common Learning, 203–23. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199553389.003.0006.

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Although typically identified with English Puritanism, the nucleus of the correspondence network which Samuel Hartlib envisaged in 1634 was originally composed primarily by intellectuals displaced, as he was, from central Europe by the Thirty Years War (section 6.i). A brief survey of contacts which Hartlib, Dury, and Comenius maintained with the easternmost figures at the top of his list—Alsted and Bisterfeld in Transylvania—exemplifies the extent of his network, its tempo of communication, and some of the common interests which bound it together (section 6.ii). A more general census reveals a large number of Hartlibian correspondents educated in Herborn, Heidelberg, Bremen, Zerbst, Brieg, and Danzig. Responses to Hartlib’s circulation of Comenius’ first pansophic tract suggests the extraordinary similarity of pedagogical interests and aspirations which helped bind this far-flung network together (section 6.iii).

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"“Squaring the Circle”: Cusan Metaphysics and the Pansophic Vision of Jan Amos Comenius." In Nicholas of Cusa and the Making of the Early Modern World, 417–49. BRILL, 2019. http://dx.doi.org/10.1163/9789004385689_017.

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