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Journal articles on the topic 'Education. Metaphysics. Education'

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Published: 4 June 2021
Last updated: 1 February 2022

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1

ALLEN, R. T. "Metaphysics in Education." Journal of Philosophy of Education 23, no. 2 (December 1989): 159–69. http://dx.doi.org/10.1111/j.1467-9752.1989.tb00204.x.

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2

Cruickshank, Justin. "Solidarity, critique and techno-science: Evaluating Rorty’s pragmatism, Freire’s critical pedagogy and Vattimo’s philosophical hermeneutics." Human Affairs 30, no. 4 (October 27, 2020): 577–86. http://dx.doi.org/10.1515/humaff-2020-0051.

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AbstractThe critique of metaphysics can often entail a critique of liberalism. Rorty sought a revolutionary paradigm shift in philosophy and the broader humanities, by linking the rejection of metaphysics to a justification for liberal democracy and reformism. He believed that the recognition of socio-historical contingency concerning interpretations of fundamental values and of truth, combined with a humanities education, would create a sense of solidarity that would motivate reforms. Freire argues that a dialogic form of education is as important as the humanities’ content. For Freire, people liberated by a critical education based on dialogue rather than a passive reception of information, can develop a radical critique of capitalism. Vattimo argues that while Heidegger saw techno-science as being the final phase in metaphysical domination, the contemporary development of information and communications technology creates a ‘Babel-like’ pluralism that undermines the ‘violence’ of metaphysic’s totalising thought. This can allow for the development of a post-metaphysical ‘weak communism’ that improves social justice. Rorty and Freire help to show that it is education, rather than technological developments, that can motivate a post-metaphysical politics of solidarity, and Vattimo and Freire are correct to argue that replacing reformism with radical critique is needed for social justice, although Vattimo’s weak communism only provides limited social justice.
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3

Hreha, Steve R. "Plato's Metaphysics of Education (Samuel Scolnicov)." Paideusis 4, no. 2 (November 16, 2020): 42–43. http://dx.doi.org/10.7202/1073384ar.

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4

Gustafson, Donald. "Metaphysics." Teaching Philosophy 8, no. 3 (1985): 264–65. http://dx.doi.org/10.5840/teachphil19858371.

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5

McKenzie, David. "Metaphysics." Teaching Philosophy 9, no. 1 (1986): 84–87. http://dx.doi.org/10.5840/teachphil19869113.

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6

Patton,, Michael F. "Metaphysics." Teaching Philosophy 15, no. 2 (1992): 192–94. http://dx.doi.org/10.5840/teachphil199215225.

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7

Kane, Robert. "Metaphysics." Teaching Philosophy 15, no. 2 (1992): 188–90. http://dx.doi.org/10.5840/teachphil199215230.

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8

Verran, Helen. "Metaphysics and learning." Learning Inquiry 1, no. 1 (March 2, 2007): 31–39. http://dx.doi.org/10.1007/s11519-007-0003-3.

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9

Irzik, Gürol. "Probabilistic Metaphysics." Teaching Philosophy 9, no. 2 (1986): 178–80. http://dx.doi.org/10.5840/teachphil19869227.

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10

Givvin, Joseph. "Cowboy Metaphysics." Teaching Philosophy 23, no. 1 (2000): 85–87. http://dx.doi.org/10.5840/teachphil200023111.

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11

Iqbal, Muh. "WAHYU PERTAMA AL-QUR'AN SEBAGAI PONDASI METAFISIKA PENDIDIKAN ISLAM." EDUSOSHUM: Journal of Islamic Education and Social Humanities 1, no. 1 (July 2, 2021): 01–15. http://dx.doi.org/10.52366/edusoshum.v1i1.2.

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There are three aspects of education that can be taken from the first five verses of surah Al-Alaq, is divine education (tauhid), intellectual education (intellect) and skills education. Education cannot be separated from things that are free from physical reach (metaphysics), for example tauhid education, the delivery of material or lessons must be in accordance with facts, not just fantasies, assumptions, and illusions. This paper uses a library research with data sources in the form of scientific articles, books, documents, journals, and other sources that are library in nature. The data collected was then analyzed in depth with content analysis techniques and presented descriptively. The result is the first revelation which contains metaphysical elements such as the essence of God, His creation and humans so that metaphysics cannot enter from Islamic education. The process of Islamic education to achieve the goal of education is the realization of humans who have good beauty potential to support humans in carrying out their duties and positions on earth, namely as servants and caliphs.
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12

Wilson, Bruce. "Metaphysics and medical education: taking holism seriously." Journal of Evaluation in Clinical Practice 19, no. 3 (May 21, 2013): 478–84. http://dx.doi.org/10.1111/jep.12043.

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13

HALDANE, JOHN. "Metaphysics in the Philosophy of Education[1]." Journal of Philosophy of Education 23, no. 2 (December 1989): 171–83. http://dx.doi.org/10.1111/j.1467-9752.1989.tb00205.x.

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14

Bonnett, Michael. "Environmental Concern and the Metaphysics of Education." Journal of Philosophy of Education 34, no. 4 (November 2000): 591–602. http://dx.doi.org/10.1111/1467-9752.00196.

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15

Danilov, Alexander N. "Vladimir Mironov’s metaphysics and university education transformation." Journal of the Belarusian State University. Sociology, no. 2 (June 15, 2021): 58–63. http://dx.doi.org/10.33581/2521-6821-2021-2-58-63.

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The article deals with the specificity of philosophical knowledge, metaphysics as its semantic core and the problems of transforming modern humanitarian university education, which was developed in the work of Vladimir Mironov. V. V. Mironov is a well-known Russian scientist, doctor of philosophy, professor, corresponding member of the Russian Academy of Sciences, dean of the faculty of philosophy of the Lomonosov Moscow State University. The author analyses current problems related to the role of philosophy in shaping the image of the future in modern culture, reforming university education, the consequences of introducing scientometric methods into the educational process, the readiness of higher education responding to the challenges of the times, global instability, commercialisation, digitalisation, etc. The scientific position of V. V. Mironov on topical problems of transforming modern society, its assessment and reflections on the prospects for teaching philosophy and the humanities.
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16

Chavez, Linda. "The metaphysics of race." Academic Questions 5, no. 4 (December 1992): 29–31. http://dx.doi.org/10.1007/bf02683093.

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17

Genova, A. C. "Methods of Metaphysics." Teaching Philosophy 12, no. 1 (1989): 53–56. http://dx.doi.org/10.5840/teachphil198912111.

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18

Laurentiis, Allegra De. "Metaphysics and Oppression." Teaching Philosophy 24, no. 2 (2001): 169–75. http://dx.doi.org/10.5840/teachphil200124220.

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19

Beach, Patrick. "Arguing About Metaphysics." Teaching Philosophy 33, no. 2 (2010): 201–5. http://dx.doi.org/10.5840/teachphil201033218.

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20

Gearon, Liam. "What is Metaphysics? Postmodern Hermeneutics and Religious Education." Journal of Beliefs & Values 16, no. 1 (January 1995): 7–16. http://dx.doi.org/10.1080/1361767950160102.

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21

Sichel, Betty A. "A review of Samuel Scolnicov'sPlato's Metaphysics of Education." Studies in Philosophy and Education 13, no. 2 (June 1994): 141–48. http://dx.doi.org/10.1007/bf01075822.

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22

Krantz, Susan F. "The Elements of Metaphysics." Teaching Philosophy 15, no. 2 (1992): 190–92. http://dx.doi.org/10.5840/teachphil199215229.

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23

Himma, Kenneth Einar. "From Metaphysics to Ethics." Teaching Philosophy 26, no. 3 (2003): 315–19. http://dx.doi.org/10.5840/teachphil200326333.

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24

Nguyen, A. Minh. "A Survey of Metaphysics." Teaching Philosophy 29, no. 4 (2006): 384–87. http://dx.doi.org/10.5840/teachphil200629448.

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25

Slater, Matthew H. "Recent Texts in Metaphysics." Teaching Philosophy 32, no. 3 (2009): 285–96. http://dx.doi.org/10.5840/teachphil200932329.

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26

Rothenfluch, Sruthi. "An Introduction to Metaphysics." Teaching Philosophy 34, no. 1 (2011): 98–101. http://dx.doi.org/10.5840/teachphil201134113.

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27

Gifford, Christopher S. "How to Teach Metaphysics." Teaching Philosophy 38, no. 2 (2015): 193–220. http://dx.doi.org/10.5840/teachphil201532735.

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28

Pawłucki, Andrzej. "The importance of metaphysics in the theory of nontrivial physical education – Polish tradition." Sport i Turystyka. Środkowoeuropejskie Czasopismo Naukowe 4, no. 2 (2021): 107–23. http://dx.doi.org/10.16926/sit.2021.04.13.

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The sociological cognition of physical education is, in itself complete but insufficient. Within sociological theory we will find explanations of the social and individual functions of physical education. However we find neither 1) justification of the reason for its origins: where does it come from?, why is it here?, nor 2) interpretation of the meaning – what value justifies the meaning ? The first question requires reference to the basics of metaphysics, and the second to the social philosophy and philosophy of culture. Expanding the scope of cognition of physical education by a philosophical thread shows this field of education to be a metaphysical singularity and a cultural universal with a three-stage chain of social causality. In the realities of a pedagogical university, the transformation of a theoretician of physical education into a philosopher of physical education takes place alongside the operation of justifying the sense of being. This is the transition from an explanation of the existence of being in the light of the truth about the cause, to a justification of the rightness of the existence of being in the light of the truth about the good. The intellectualization of the philosophical rationality of a student as a future teacher can increase discreetly the effectiveness of influencing the personality of the student. The aim of the considerations is to show the importance of metaphysical thinking in expanding the explicative range of physical education theory: from the trivial to the non-trivial.
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29

Bowcott, E., and Iris Murdoch. "Metaphysics as a Guide to Morals." British Journal of Educational Studies 41, no. 4 (December 1993): 411. http://dx.doi.org/10.2307/3121964.

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30

Garrison, Jim. "Some Remarks on Dewey's Metaphysics and Theory of Education." Journal of Thought 44, no. 3-4 (2009): 89. http://dx.doi.org/10.2307/jthought.44.3-4.89.

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31

Tubbs, Nigel. "Green metaphysics: A sustainable and renewable liberal arts education." Educational Philosophy and Theory 50, no. 11 (June 14, 2017): 1068–74. http://dx.doi.org/10.1080/00131857.2017.1340148.

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32

Hodges, Michael. "The Metaphysics of the Tractatus." Teaching Philosophy 15, no. 2 (1992): 194–96. http://dx.doi.org/10.5840/teachphil199215227.

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33

Bradley, Daniel. "Religion, Metaphysics, and the Postmodern." Teaching Philosophy 34, no. 2 (2011): 166–70. http://dx.doi.org/10.5840/teachphil201134221.

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34

Mohler, Chad. "Metaphysics, by Peter van Inwagen." Teaching Philosophy 38, no. 4 (2015): 469–73. http://dx.doi.org/10.5840/teachphil201538460.

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35

Cunningham, Craig A. "Dewey's metaphysics and the self." Studies in Philosophy and Education 13, no. 3-4 (1995): 343–60. http://dx.doi.org/10.1007/bf01077688.

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36

Conoglu, Gulsum. "The effects of philosophic components on nursing education." New Trends and Issues Proceedings on Humanities and Social Sciences 4, no. 2 (December 5, 2017): 225–29. http://dx.doi.org/10.18844/prosoc.v4i2.2751.

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Historically, the basis of the knowledge called as education philosophy has been based on understanding the components of philosophy defined as metaphysics, epistemology and axiology by Greeks. Philosophy is a value system required in relieving of scientific nursing knowledge. The values and beliefs in the education program developed provide suitability, shape and consistency for a program. Organizations providing nursing education should define philosophy clearly during developing and implementing of an education program. While doing this, they should take into consideration organization’s values, personal beliefs of lecturers as well as many social and political factors. Consequently, the philosophy that forms the basis of curriculum and necessary for revealing the scientific nursing information has been based on metaphysics to understand the culture, the real and the existent; on epistemology to question what and how we know; on axiology constituents for our values that distinguish the good from bad. Keywords: Nursing education; philosophy; components of philosophy.
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37

Æsøy, Knut Ove. "Om Fortuna - metafysikk i pedagogikken?" Studier i Pædagogisk Filosofi 3, no. 1 (January 9, 2015): 27. http://dx.doi.org/10.7146/spf.v3i1.19302.

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<p>This essay is an attempt to participate in a discussion about metaphysics today. I claim that metaphysic now seems silenced or taken for granted. Machiavelli’s idea of fortuna or fate (Norwegian: lagnad) represents question and perception that cannot be recognized empirically. My aim is to place Machiavelli into an ongoing discussion about the distinction between nature and culture and perception of reality (Norwegian: røyndom) as organic or harmonic. As part of this, I will discuss fortuna’s place in modern research based teacher education, which places our fate in the hand of science, the institutionalization of learning and the lack of virtue (Norwegian: dygd). In conclusion, I wish to express some critical remarks on this development, not taking into account the metaphysical speculation.</p>
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38

Lisska, Anthony J. "Image and Reality in Plato's Metaphysics." Teaching Philosophy 10, no. 2 (1987): 174–76. http://dx.doi.org/10.5840/teachphil198710237.

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39

Foster, Rob. "God, Education, and Modern Metaphysics: The Logic of “Know Thyself”." International Journal of Christianity & Education 23, no. 2 (March 14, 2019): 245–46. http://dx.doi.org/10.1177/2056997119836381.

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40

Brook, Angus. "What is Education?: Re-reading metaphysics in search of foundations." New Blackfriars 94, no. 1049 (June 23, 2012): 32–49. http://dx.doi.org/10.1111/j.1741-2005.2012.01503.x.

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41

RORTY, AMÉLIE OKSENBERG. "Plato's Counsel on Education." Philosophy 73, no. 2 (April 1998): 157–78. http://dx.doi.org/10.1017/s0031819198000163.

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Plato's dialogues can be read as a carefully staged exhibition and investigation of paideia, education in the broadest sense, including all that affects the formation of character and mind. The twentieth century textbook Plato — the Plato of the Myth of the Cave and the Divided Line, the ascent to the Good through Forms and Ideas — is but one of his elusive multiple authorial personae, each taking a different perspective on his investigations. As its focused problems differ, each Platonic dialogue exhibits a somewhat different model for learning; each adds a distinctive dimension to Plato's fully considered counsel for education. Setting aside the important difficult questions about the chronological sequence in which the dialogues were written and revised, we can trace the argumentative rationale of Plato's fully considered views on paideia, on who should be educated by whom for what, on the stages and presuppositions of different kinds of learning. Those views are inextricably connected with his views about the structure of the soul, about the virtues and the politeia that can sustain a good life; and about cosmology and metaphysics.
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42

Rybák, David. "Lidství, věda a svět jako konstituenty Evropy a jejich proměna ve 20. století. Příklad marxistické pedagogiky." Historia Scholastica 6, no. 2 (December 31, 2020): 22–34. http://dx.doi.org/10.15240/tul/006/2020-2-002.

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This article tries to highlight main characteristics of the metaphysical frame of Marxist pedagogy. At first, it is important to see that the concept of ideology alone (in the question regarding totalitarian ideologies) presupposes a very specific metaphysic, i.e. metaphysic of the representing subject and subject of representations-ideas. In such a metaphysic a specific decision about humanity of man as well as worldliness of the world is introduced in the form of re-presentation and objectifying. How the humanity of man is understood? Is there not, under the political rhetoric of ideologies (totalitarian and not- -totalitarian) a deeper common ground hidden, as our reference to the metaphysics of the subject was supposed to indicate? Insofar as upbringing in the European tradition has a sense of bringing man up to his own humanity, there is an implicit concept of human being in every concept of education. And insofar as man is not only an object in the world but also the “subject for the world” (Husserl), every such concept is arising from the correlation man-world. We would like to look more closely at the conditions of this correlation man-world in 20th century.
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43

Garrison, James W. "Greene's Dialectics of Freedom and Dewey's Naturalistic Existential Metaphysics." Educational Theory 40, no. 2 (March 1990): 193–209. http://dx.doi.org/10.1111/j.1741-5446.1990.00193.x.

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44

Massie, Pascal. "Religious Experience and the End of Metaphysics." Teaching Philosophy 28, no. 2 (2005): 201–3. http://dx.doi.org/10.5840/teachphil200528226.

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45

Duns, Ryan. "William Desmond, Jean-Luc Marion, and the Passion of Charity." Horizons 47, no. 2 (December 2020): 256–82. http://dx.doi.org/10.1017/hor.2020.63.

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Theologians have recently shown interest in the work of Irish metaphysician William Desmond. A prevailing antimetaphysical sentiment may, however, discourage others from engaging his work. To allay concerns, this article brings Desmond into conversation with Jean-Luc Marion on the topic of divine revelation. The purpose is twofold. First, for those wary of metaphysics, this essay demonstrates that Desmond's metaxology evades Marion's critique and, more importantly, shows how the two thinkers share a “familial intimacy.” Despite the opposition between metaphysics and phenomenology, this intimacy renders them companion thinkers. Second, this companionship is theologically beneficial to Desmond. With Marion as guide, we consider how the concept of divine charity can be added into Desmond's metaphysics in what I call the passio caritatis, or “passion of charity.” The article concludes by suggesting how undergoing the passio caritatis effects a theological expansion of Desmond's metaphysics and puts it at the service of theological reflection.
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46

Hohman, Benjamin J. "Prolegomena to Any “Metaphysics of the Future”: A Critical Appraisal of John Haught's Evolutionary Theology." Horizons 46, no. 2 (December 2019): 270–95. http://dx.doi.org/10.1017/hor.2019.56.

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This article examines John Haught's proposal for a “metaphysics of the future” within his program for an evolutionary theology. After offering an overview of Haught's metaphysics and its roots in process thought, it argues that Haught's account undermines his larger goal of dialogue between science and religion by making all knowledge of reality dependent on a prior and explicitly religious experience. This critique is brought into greater relief through a comparison with the thought of Bernard Lonergan, whose epistemology and metaphysics Haught has engaged numerous times throughout his career. The final section suggests one way of reframing Haught's project that avoids these serious issues without jettisoning his important core insights.
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47

Davies, Stephen, and Jerrold Levinson. "Music, Art, and Metaphysics." Journal of Aesthetic Education 26, no. 2 (1992): 110. http://dx.doi.org/10.2307/3332930.

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48

Sharpe, Kevin J. "HOLOMOVEMENT METAPHYSICS AND THEOLOGY." Zygon� 28, no. 1 (March 1993): 47–60. http://dx.doi.org/10.1111/j.1467-9744.1993.tb01018.x.

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49

Leonard Tan. "On Confucian Metaphysics, The Pragmatist Revolution, and Philosophy of Music Education." Philosophy of Music Education Review 26, no. 1 (2018): 63. http://dx.doi.org/10.2979/philmusieducrevi.26.1.05.

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50

Louria-Hayon, Adi. "A Post-Metaphysical Turn: Contingency and Givenness in the Early Work of Dan Flavin (1959–1964)." Religion and the Arts 17, no. 1-2 (2013): 20–56. http://dx.doi.org/10.1163/15685292-12341253.

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Abstract Dan Flavin’s fluorescent light installations have long served art historians by marking the turn from the late modernist illusionist space of painting to the new immanence of specific objects. In the narration of this genealogy, the crux of minimalism, as Hal Foster calls it, rests on a nominal approach that proclaims metaphysical relations as an obstacle and calls out to evade any notion of meaning. By contrast, this essay asserts the primacy of metaphysics in Flavin’s [en]lighted work. By tracing the artist’s scholastic education, his contemporary theo-political stance, and his rejection of objecthood, I argue that Flavin was continuously preoccupied with Catholic theology and that his work is imbued with Christian iconography. Thinking alongside the fourteenth-century philosopher William of Ockham and the twentieth-century post-Husserlian phenomenology of Jean-Luc Marion, the evolution of Flavin’s light constructions proves relevant to the quandary of metaphysics and the role of theology in radical immanence. To bracket his metaphysics is to ignore the full implications of his art.
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