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Journal articles on the topic 'Comenius Pansophie'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

최진경. "Comenius' Knowledge Theory ‘Pansophia’ and Its Relation to formation of Royal Society." History of Korean Education 35, no. 3 (September 2013): 99–121. http://dx.doi.org/10.15704/kjhe.35.3.201309.99.

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12

Ranalli. "Unity of Brethren Tradition and Comenius's Pansophy." Journal of Moravian History 20, no. 1 (2020): 1. http://dx.doi.org/10.5325/jmorahist.20.1.0001.

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13

Yang, Kum Hee. "When Peace and Wisdom Kiss Each Other - Comenius’ Idea of Peace–education in His ‘Pansophia’ -." Korean Journal of Christian Studies 99 (January 31, 2016): 289–319. http://dx.doi.org/10.18708/kjcs.2016.01.99.1.289.

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14

Shin, Chun-Ho. "A Study on the Concept of ‘Pansophia’ of Comenius: Its Implications for the Contemporary Education." Korean Society for the Study of Moral Education 27, no. 3 (December 31, 2015): 19–36. http://dx.doi.org/10.17715/jme.2015.12.27.3.19.

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15

Golz, Reinhard. "The Foundation of Peace Education by Jan Amos Comenius (1592-1670) and its Topicality." International Dialogues on Education Journal 2, no. 2 (September 13, 2015). http://dx.doi.org/10.53308/ide.v2i2.195.

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The foundation of a peace education was an integral part of the pansophic work of J.A. Comenius (1592-1670), a consequence of his own life experiences as a refugee, displaced persons and asylum seeker during the Thirty Years’ War (1618-1648). As an educator, theologian, philosopher and linguist, Comenius significantly contributed to the reconciliation of peoples, cultures and religions. He can thus be seen as the founder of an intercultural, international and inter-religious peace education, whose growing importance in our times is obvious. Cultural and religious differences multiply in the wake of growing social problems. There is new relevance in acquiring the Comenian concept of intercultural and interreligious dialogue and peace education in the context of current general-xenophobic, racist and especially Islamophobic trends in parts of the German and European populations. Peace education must expose anti-humanist, xenophobic positions and educate on the benefits of cosmopolitan societies.

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16

Waterkamp, Dietmar. "Realism, Pansophy and Mentality in the Work of the Czech and World Pedagogue J.A. Comenius: An Analysis of Three Fundamental German Works and Their Significance for International Comeniology." International Dialogues on Education Journal 7, no. 1 (July 27, 2020). http://dx.doi.org/10.53308/ide.v7i1.3.

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Three fundamental scientific works on the pedagogy of Comenius will be considered from newperspectives. These are the works of the East German comeniologist Franz Hofmann and the two WestGerman comeniologists, Klaus Schaller and Andreas Lischewski. Germany has produced numerous scientific analyses of Comenius since 1945, but these three habilitation theses were selected for comparative analysis because their authors gained an international reputation as comeniologists through these works. By illuminating the different views of Comenius, new aspects of his world view and pedagogy can be carved out. Differences arise not only due to certain peculiarities of Comeniology between East Germany and West Germany, but also between Protestant and Roman Catholic interpretations. Each of the three works describes the pedagogy of Comenius from its own perspective. Hofmann wrote as a historian of pedagogy and at the same time as a teacher-trainer who passes on the intellectual heritage to a younger generation of pedagogues; Schaller wrote as a pedagogue and philosopher who provided a philosophical deepening of Comenius' pedagogy; Lischewski, as a younger scientist, undertook a scientific-critical effort to delve into the hidden theoretical structure of Comenius' work. A look at the three works shows that there are still unresolved questions despite the renewed upswing in Comenius research since the 20th century.

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17

"Religion as a possibility of universal education -focusing on Comenius concepts of Pampaedia and Pansophia-." Korean Journal of Religious Education 63 (2020). http://dx.doi.org/10.12972/kjre.20200011.

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18

Lee, Gyeong-Geon, and Hun-Gi Hong. "John Amos Comenius as the prophet of modern ideas in science education: in the light of Pansophia." History of Education, January 6, 2021, 1–26. http://dx.doi.org/10.1080/0046760x.2020.1836265.

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19

Jaume, Andrés L. "Pansofismo y conocimiento en el "Prodromus Pansophiae" de J.A. Comenius. Una exposición e interpretación de sus presupuestos epistemológicos." Logos. Anales del Seminario de Metafísica 47 (September 26, 2014). http://dx.doi.org/10.5209/rev_asem.2014.v47.45806.

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20

Lurie, Z. A., and S. M. Mashevskaya. "The early dramatic works of Johann Amos Comenius in the context of his Pansophic pedagogical system: a reconciliation." Paedagogica Historica, March 8, 2021, 1–17. http://dx.doi.org/10.1080/00309230.2020.1864425.

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