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Journal articles on the topic 'Philosophy of education'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Muttaqin, Ali. "Implikasi Aliran Filsafat Pendidikan dalam Pengembangan Kurikulum Pendidikan Islam." DINAMIKA : Jurnal Kajian Pendidikan dan Keislaman 1, no. 1 (February 3, 2017): 67–92. http://dx.doi.org/10.32764/dinamika.v1i1.105.

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Islamic education phenomenon with its kinds and shapes has good philosophic evidence. Philosophy of education is application of philosophyc ideas in education which has essential values to aim the purpose and the performance of Islamic education. Generally, the tendencies in philosophy had created the typology of Islamic education philosophy. Its tendencies influenced the development Islamic education curriculum. This paper tries to explain the tendency of education philosophy which influenced Islamic education curriculum.Keyword : Philosophy , Islamic education curriculum

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2

Mardonov, Ravshan. "Eastern Philosophy Of Education And Educational Policy: Features And Priorities." American Journal of Social Science and Education Innovations 03, no. 02 (February 28, 2021): 288–94. http://dx.doi.org/10.37547/tajssei/volume03issue02-46.

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Based on the study of philosophical and pedagogical literature, the article analyzes the features of the philosophy of education, the educational system and educational policy of Eastern countries, using the example of Japan and China. The conclusion is substantiated that the western and eastern systems of education coexist in addition to each other. The East needs knowledge and information. The West needs wisdom and education.

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Do Carmo da Silva, Dom Virgílio. "John Dewey’s Thought of Civic Education in ‘Democracy and Education’." Diálogos 1 (November 17, 2016): 117–24. http://dx.doi.org/10.53930/27892182.dialogos.1.116.

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To draw a relation between philosophy and education is not an easy task. However, such task is doable when this relation is approached through a philosopher or, even better, a philosopher from the field of education. Such approach is considered more specific and thus, deeper because it is possible to gauge the relation by looking for its relevance. Bearing this idea in mind, I would like to present John Dewey’s view of the relation between philosophy and education. Such relation is discussed mostly in his opus ‘Democracy and Education’, which particularly highlights civic education.

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Marks, Joel. "Teaching Philosophy, Being a Philosopher." Teaching Philosophy 16, no. 2 (1993): 99–104. http://dx.doi.org/10.5840/teachphil199316220.

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Chun, Chongyoon. "Ricoeur’s dialogism and philosophy education : - Philosophy education for pre-service philosophy teachers -." Korean Journal of Rhetoric 36 (December 31, 2019): 239–64. http://dx.doi.org/10.31325/kjr.2019.12.36.239.

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NEWSOME, GEORGE L. "EDUCATIONAL PHILOSOPHY AND THE EDUCATIONAL PHILOSOPHER." Educational Theory 9, no. 2 (April 2, 2007): 97–104. http://dx.doi.org/10.1111/j.1741-5446.1959.tb01254.x.

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7

D'souza, Mario O. "Philosophy, philosophy of education, and the education of teachers." Interchange 23, no. 3 (September 1992): 255–64. http://dx.doi.org/10.1007/bf01450186.

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8

VOLKOVA, SVETLANA. "LANGUAGE, COMMUNICATION AND PHILOSOPHY OF EDUCATION." Studia Humanitatis 21, no. 4 (December 2021): 4–9. http://dx.doi.org/10.15393/j12.art.2021.3781.

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The author argues that understanding crisis phenomena in an education system, as well as conditions of upgrading this system, is connected with development of a philosophy of education focused on such categories as language and communication. The heuristic and productive nature of theory of communicative action and hermeneutics is shown while comprehending the specific nature of learning environment where a pedagogical interaction between a teacher and students is carried out. Taking into account the ideas of J. Habermas, H. G. Gadamer and L. Wittgenstein, it is shown that education is a process of human development if it is organised as a process of searching for and generating meanings by the students. This educational process model corresponding to essential human need for self-understanding and self-expression.

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9

Honcharenko, Olga. "Philosophy and Philosophical Education in Kazimierz Twardowski’s Interpretation." Filosofiya osvity. Philosophy of Education 18, no. 1 (June 24, 2016): 221–37. http://dx.doi.org/10.31874/2309-1606-2016-18-1-221-237.

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Philosophy determination, its place and purpose in human life and society is the eternal philosophical problem. In this paper the reader is suggested to analyze the attempt of its solving by outstanding Polish philosopher Kazimierz Twardowski. Free from the extremes of metaphysics and minimalism, Kazimierz Twardowski’s philosophy has not only created the conditions for philosophical culture development, but has also brought up a pleiad of philosophically educated scientists. What are the peculiarities of Kazimierz Twardowski’s philosophy? On the bases of philosophical papers analysis, scientific and historical definition of the concept of philosophy has been carried out. It is proved, that the scientific concept of philosophy, as one of the components of polylogue manifestation of the human spirit, dissolves in historical concept of philosophy. Such philosophy understandingbrought the philosopher to the conclusion about vital human and social necessity in philosophy. If a man and society do not feel the necessity in philosophy, due to the lack of their spiritual culture, this necessity should be grown. Therefore, the care about philosophical education was one of the main goals of Twardowski’s life. The scientist interpreted philosophical education as a part of general education. He determined philosophy studies as a way of life and a school of thinking. Due to this, Twardowski believed that method studying as natural means of knowledge and self-cognition is a humane act promoting creating man’s own view of the world. Special understanding of the philosophy and the background of its development – philosophical education by talented scientist and teacher – encourages reflection on the problems in the field of Ukrainian philosophy. Philosophical and pedagogical understanding of Twardowski’s experience is relevant in the context of increasing complexity of modern relationships between a man and society.

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Das, Rolla. "Sundar Sarukkai on Indian Higher Education: Quality, Excellence in Neoliberal Times." Tattva - Journal of Philosophy 10, no. 1 (January 1, 2018): 89–93. http://dx.doi.org/10.12726/tjp.19.6.

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Sundar Sarukkai is a philosopher and is currently associated with the National Institute of Advanced Studies, Bangalore as a Professor of Philosophy. His research interests range from philosophy of science, philosophy of mathematics, postmodernism, phenomenology to philosophy of art. A critical philosopher whocan, with élan, and a certain sense of analytical rigour, transverse the philosophical terrains between the Western and Indian traditions. He has authored several books, such as Translating the World: Science and Language (2002), Philosophy of Symmetry (2004) and Indian Philosophy and Philosophy of Science (2005). Hehas earned his doctoral degree from Purdue University, USA following which he has been associated with several institutes such as Indian Institute of Advanced Studies, Manipal University and National Institute of Advanced Studies, Bangalore. He has been the Founder-Director, Manipal Centre for Philosophy and Humanities, Manipal University, Manipal. He can be reached at sarukkai@nias.iisc.ernet.in

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11

Valentine,, Timothy. "Philosophy of Education." International Philosophical Quarterly 49, no. 1 (2009): 109–12. http://dx.doi.org/10.5840/ipq20094919.

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Woodbridge, Frederick J. E. "Education and Philosophy." Thinking: The Journal of Philosophy for Children 8, no. 3 (1989): 2–9. http://dx.doi.org/10.5840/thinking1989832.

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13

Hamlyn, D. W. "Philosophy and Education." International Studies in Philosophy 32, no. 4 (2000): 144–46. http://dx.doi.org/10.5840/intstudphil200032467.

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14

Carr, Wilfred. "Philosophy and Education." Journal of Philosophy of Education 38, no. 1 (February 2004): 55–73. http://dx.doi.org/10.1111/j.0309-8249.2004.00363.x.

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15

Marshall, James D. "Philosophy, Polemics, Education." Studies in Philosophy and Education 26, no. 2 (December 6, 2006): 97–109. http://dx.doi.org/10.1007/s11217-006-9021-3.

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16

Pajak, Edward. "Philosophy of Education." Educational Studies 28, no. 3-4 (November 1997): 279–83. http://dx.doi.org/10.1080/00131946.1997.10815569.

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17

Siegel, Harvey. "Philosophy of Education." Teaching Philosophy 20, no. 1 (1997): 83–88. http://dx.doi.org/10.5840/teachphil199720111.

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Zheng, Yuxin. "Philosophy of Mathematics, Mathematics Education, and Philosophy of Mathematics Education." Humanistic Mathematics Network Journal 1, no. 9 (February 1994): 32–41. http://dx.doi.org/10.5642/hmnj.199401.09.09.

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19

Luiz Gava, Gustavo. "The Philosophy of Distance Education." American Journal of Educational Research 2, no. 12C (November 13, 2014): 1–3. http://dx.doi.org/10.12691/education-2-12c-1.

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20

Bai, Heesoon. "Philosophy for Education: Towards Human Agency." Paideusis 15, no. 1 (October 28, 2020): 7–19. http://dx.doi.org/10.7202/1072690ar.

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This paper considers the contribution of philosophy to education. First, a case is made that the fundamental goal of education is to cultivate human agency in the sense of being able to enact one’s freedom (as opposed to conditioned and habituated patterns of thinking, perception, and action) grounded in personal knowledge and ethics. This agency is named as ‘autonomy’ in this paper. Secondly, philosophy is conceived as an “art of living,” which has ancient roots in both the East and West. An argument is made that identifying philosophical activity as predominantly discursive and theoretical activity entrenches us in the “addiction” to conceptualization and blinds us to seeing that a map is not the territory. Human beings encompass the discursive as well as the non-discursive, theoretical as well as practical dimensions. Hence philosophy as an art of living must address all the dimensions. As an illustration, a number of exemplary philosophic arts pertaining to these practices are explored, including world-making through dialogue (Socratic); autobiographical experiment through philosophical writing (Nietzschean); human-making and self-transformation (Confucian); and mindfulness practice (Buddhist). The case is made that these practices combine to illustrate and demonstrate that philosophy is a practice devoted to the cultivation of fundamental human agency, namely autonomy.

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ASHILOVA, MADINA, ALIBEK BEGALINOV, and KALIMASH BEGALINOVA. "PHILOSOPHY OF EDUCATION AND PEDAGOGY: SUBJECT STATUS." Studia Humanitatis 16, no. 3 (December 2020): 4–8. http://dx.doi.org/10.15393/j12.art.2020.3581.

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The article deals with the features of the relationship between pedagogy and philosophy of education in the historical and genetic aspect. Various facets of their interaction caused by ideological and methodological approaches to the educational process are shown. Attention is drawn to the fact that the feature that distinguishes the philosophy of education from pedagogy is a holistic vision of education, the study of its problems in the most generalized and conceptual form. Various scientific approaches to pedagogy and philosophy of education are revealed, among which the situation developed within the framework of Soviet science is of particular interest, when pedagogy was understood as a “testing ground” for the application and approbation of philosophical ideas. Summarizing all the approaches, the authors come to the conclusion that the analysis of the education from the perspective of philosophy requires the recourse to pedagogy as a science, which explores the problems of education at a deep level, and from the perspective of pedagogy – the recourse to the philosophy of education, acting as a universal, conceptual, methodological, and ideological scientific knowledge.

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Frølund, Sune. "Teori-praksis-distinktionen og pædagogisk filosofi." Studier i Pædagogisk Filosofi 2, no. 2 (January 13, 2014): 34. http://dx.doi.org/10.7146/spf.v2i2.15447.

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Educational philosopher Wilfred Carr claims that the formation of philosophy of education in accordance with the theory-centered paradigm of modernist philosophy is responsible for the miserable fact that educational practitioners take no interest in philosophy of education. A real contemporary philosophy of education, Carr suggests, would give up theory and the “foundationalist” idea of seeking a firm ground for practice outside of practice. The paper, firstly, takes up Carr’s debate with Paul Hirst on Carr’s notion of philosophy of education, and, secondly, moves on to inquire the interpretation of Aristotle’s practical philosophy by Hans-Georg Gadamer, whom Carr refers to. Finally, the paper outlines some merits of Gadamer’s hermeneutics that philosophy of education should adapt

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23

Pavlis, Dimitris, and John Gkiosos. "John Dewey, From Philosophy of Pragmatism to Progressive Education." Journal of Arts and Humanities 6, no. 9 (September 21, 2017): 23. http://dx.doi.org/10.18533/journal.v6i9.1257.

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<p>The reason for this publication has been our interest in educational issues on the one hand, and, on the other, in the philosophy of education of J. Dewey. This resulted in further approaching the philosophy of Pragmatism and considering its influence on J. Dewey’s philosophy of education. At the same time, we have sought the influences on his work from Aristotelian thought. In this direction, we show that the American philosopher considered the philosophy of pragmatism as applicable to a democratic education, which is also considered to be moral education.</p>

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Krishan, Gopal, and Gurpreet Singh Uppal. "Greek Political Thought: An over- view of Platonic concepts of Philosopher Kings and Education." Think India 22, no. 3 (September 27, 2019): 1802–14. http://dx.doi.org/10.26643/think-india.v22i3.8571.

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This research paper analyses two very crucial aspects of Platonic philosophy of philosopher kings and education. Both these concepts are central to the political philosophy of Plato. Infact Plato’s philosopher kings are entirely based upon his concept of education because it is only through the scheme of education that philosopher kings are made .Thus this paper analyses about these two concepts of Plato in a very comprehensive way.

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Situngkir, Friska Ledina, and Izwita Dewi. "The view of mathematics education as science." International Journal of Trends in Mathematics Education Research 5, no. 3 (September 30, 2022): 328–32. http://dx.doi.org/10.33122/ijtmer.v5i3.155.

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This paper will discuss the view of mathematics education as science. This study is the result of a variety of relevant literature related to mathematics education as a science in a scientific discipline. Philosophically, mathematics is considered as the queen of science used by humans in everyday life. While knowledge itself is closely related to philosophy, where these two terms cannot be separated from each other. The science of studying natural phenomena itself. Science is the product of epistemology, ontology, and axiology. Philosophy and science are two similarities in that both seek the truth. A person who seeks the truth is a philosopher or philosopher. The source of philosophy is man, reason, and the human heart. For example, mathematics. Mathematics is a science about reasoning, about patterns and mathematics is the queen of science and at the same time a servant of science. Mathematics education is a mathematics lesson that makes students build logical thinking and build mathematical knowledge.

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Jonathan, Ruth. "Education, Philosophy of Education and Context." Journal of Philosophy of Education 19, no. 1 (July 1985): 13–25. http://dx.doi.org/10.1111/j.1467-9752.1985.tb00072.x.

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Wain, Kenneth A. "Lifelong education and philosophy of education." International Journal of Lifelong Education 4, no. 2 (April 1985): 107–17. http://dx.doi.org/10.1080/0260137850040202.

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White, John. "Philosophy, philosophy of education, and economic realities." Theory and Research in Education 11, no. 3 (September 12, 2013): 294–303. http://dx.doi.org/10.1177/1477878513498180.

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Black-Hawkins, Kristine. "Inclusive education and the philosophy of education: what can inclusive education learn from philosophy?" Cambridge Journal of Education 44, no. 4 (October 2, 2014): 445–50. http://dx.doi.org/10.1080/0305764x.2014.960258.

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SAITO, NAOKO. "Philosophy as Education and Education as Philosophy: Democracy and Education from Dewey to Cavell." Journal of Philosophy of Education 40, no. 3 (August 2006): 345–56. http://dx.doi.org/10.1111/j.1467-9752.2006.00527.x.

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Kaur, Harjinder. "Implications Of Educational Philosophy Of Sri Aurobindo In 21st Century." Edumania-An International Multidisciplinary Journal 02, no. 02 (April 1, 2024): 193–203. http://dx.doi.org/10.59231/edumania/9047.

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Sri Aurobindo, an Indian philosopher, yogi, and poet, developed Integral Education, a comprehensive educational philosophy that emphasizes holistic development of individuals. This research article examines Sri Aurobindo’s educational philosophy, based on integral development and spiritual evolution, and its relevance in the 21st-century education landscape. It highlights how principles like holistic learning, self-discovery, and higher consciousness can guide transformative educational practices in the digital age. Aurobindo, a great Indian philosopher, contributed significantly to the development of better education systems and innovative ideas. This research article explores the implications of Aurobindo’s educational philosophy in the 21st century, focusing on the aims of education, curriculum, teaching methods, school, teacher role, and discipline. Aurobindo believed that education is a means to achieve one’s destiny.

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McWhorter, Ladelle. "Can a Postmodern Philosopher Teach Modern Philosophy?" Teaching Philosophy 23, no. 1 (2000): 1–13. http://dx.doi.org/10.5840/teachphil20002313.

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Maluleka, P., and T. Mathebula. "Trends in African philosophy and their implications for the Africanisation of the South Africa history caps curriculum: a case study of Odera Oruka philosophy." Yesterday and Today 27 (2022): 65–89. http://dx.doi.org/10.17159/2223-0386/2022/n27a3.

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A Kenyan philosopher, Henry Odera Oruka (1944-1995), conceptualised and articulated the six trends in African philosophy. These are ethno-philosophy, nationalistic-ideological philosophy, artistic (or literary philosophy), professional philosophy, philosophic sagacity and hermeneutic philosophy. In this article, we maintain that the last three of these trends, namely professional philosophy, philosophic sagacity, and hermeneutic philosophy, are useful in our attempt to contribute to Africanising the school history curriculum (SHC) in the Curriculum Assessment Policy Statement (CAPS) in post-apartheid South Africa. Against this background, we make use of Maton's (2014) Epistemic-Pedagogic Device (EPD), building on from Bernstein's (1975) Pedagogic Device as a theoretical framework to view African philosophy and its implications for the Africanisation of the SHC in CAPS in post-apartheid South Africa. Through the lens of Maton's EPD, we show how the CAPS' philosophy of education is questionable; untenable since it promotes 'differences of content'; and is at the crossroads, i.e., it is stretched and pulled in different directions in schools. Ultimately, we argue that Oruka's three trends form a three-piece suit advertising one's academic discipline (professional philosophy); showing South Africa's rich history told in the words ofAfrican elders (sage philosophy); and imploring school history learners to embark on a restless, unfinished quest for knowledge in the classrooms in post-apartheid South Africa.

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Johnston, James Scott. "Idealism, Pragmatism, And The Birth of Pragmatist Educational Thought in America." Encounters in Theory and History of Education 23 (January 31, 2023): 259–75. http://dx.doi.org/10.24908/encounters.v23i0.16274.

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This article articulates some of the historic as well as the main philosophic contributions to the transitional period in educational thought in America, 1866-1895. This is a period in which the movement away from idealism towards pragmatism as the basis for educational thought began. Contemporaneous with the development of pragmatism was a development in educational thought that stressed naturalism, functionalism, and the organic nature of mind and behaviour. As idealism laid claim to the dominant philosophy in America in the period 1866-1895, so too did it lay claim to being the dominant philosophic presupposition of educational thought. It was the first American philosophy of education: America’s first philosophy of education was not pragmatist; it was idealist, though this would change, beginning in the mid-1890’s. As pragmatism began to take hold of philosophy at the fin de siècle, so too did it begin to take hold of, and later dominate, the philosophic presuppositions of educational thought. Keywords: pragmatism, idealism, American philosophy of education in the 1890s.

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Pan, Dawei. "Embracing e-Philosophy." Teaching Philosophy 44, no. 3 (2021): 281–95. http://dx.doi.org/10.5840/teachphil202132138.

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Online classes have brought with them challenges, as well as opportunities, for philosophy and philosophical education. The democratization of interactions, the creative tension between anonymity and publicity, and the virtualization and centralization of information that compel participants to focus on the mobility of ideas together make up what the present article calls e-philosophy. The article presents three issues essential to teaching philosophy via the internet: building a framework for communication, syllabus design, and engaging participants. Two major problems specific to China, where the author teaches and works as a philosopher of science, and those related to philosophical education in the internet era in general, are discussed.

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Van Ryn, Ann, and Edgar Burns. "Ancient natural philosophy: A resource for environmental education." Australian Journal of Environmental Education 36, no. 1 (January 15, 2020): 81–89. http://dx.doi.org/10.1017/aee.2019.28.

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AbstractStudying humankind’s relationship to the earth involves broad and deep questions for students as today’s educators explore changing teaching methods. This article highlights benefits of a multidisciplinary approach to environmental education, drawing upon ancient natural philosophy as a coherent conceptual resource. The Greek philosopher Plotinus is introduced to show the application of ancient natural philosophy across all fields and on all levels of knowledge under a common banner. The significance of ancient natural philosophy is its conception of overall unity. This is the key. Unity is implicit in interrelationships between parts to whole on all levels of existence. From such a perspective, all life forms and other entities in the natural world can be understood as interrelated — just as James Lovelock demonstrated in describing the homeostatic state of natural processes on earth. On a similar reasoning, the diversity in people, societies and places can be appreciated physically and sociologically as belonging to one world. Several studies are cited to explore this overlap between ancient natural philosophy and honouring the connection and dependence of humanity on the fragility of the earth’s ecosystem.

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Sesanti, Simphiwe. "Teaching Ancient Egyptian Philosophy of Education in Teacher Education." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 2 (September 23, 2022): 109–26. http://dx.doi.org/10.4314/ft.v11i2.8.

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In 2003, almost a decade after South Africa’s 1994 first democratic elections, an academic debate emerged about the need to include the indigenous African philosophy of education in teacher education. Subsequently, Ubuntu philosophy has been given attention in philosophy for teacher education. However, ancient Egyptian philosophy of education, an indigenous African tradition, is absent. On their part, European and Asian philosophies of education are centred, leaving space for some philosophers of education to falsely attribute the genesis of philosophy, in general, and philosophy of education, in particular, to Europe and Asia since the two are dated. In contrast, Ubuntu philosophy of education is not dated. In this article, I argue that ancient Egyptian philosophy of education must be reclaimed and centred on teacher education not only in South Africa but wherever Africans are. Such an approach will not only expose Africans to their rich philosophical heritage but will also help to reclaim African philosophy’s space as a leader of humankind in the history of philosophy.

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Rogers, Alan, K. Wain, W. M. Rivera, and B. Holmberg. "Philosophy of Lifelong Education." British Journal of Educational Studies 35, no. 3 (October 1987): 301. http://dx.doi.org/10.2307/3121272.

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Gardiner, Tony, and Paul Ernest. "Mathematics, Education and Philosophy." Mathematical Gazette 80, no. 488 (July 1996): 440. http://dx.doi.org/10.2307/3619606.

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Guisán, Esperanza. "Analytic philosophy and education." Enrahonar. Quaderns de filosofia 11 (March 1, 1985): 75. http://dx.doi.org/10.5565/rev/enrahonar.834.

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Sulistyono, Tabah. "MUHAMMADIYAH’S PHILOSOPHY OF EDUCATION." Interdisciplinary Social Studies 1, no. 6 (March 20, 2022): 766–72. http://dx.doi.org/10.55324/iss.v1i6.154.

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Background: The basis of this research is first, the existence of a civilization of 'philosophy of life' muhammadiyah education; Second, there is a tajdid movement; third, Muhammadiyah as a pillar of religious thought in Indonesia; fourth, the concept of education that muhammadiyah has built and; Fifth, the philosophy of education that muhammadiyah began to construct is relatively young. This research builds on the question of how the construction of Islamic educational philosophy according to Muhammadiyah. Aim: This research aims to explore aspects of educational philosophy according to Muhammadiyah. Method: This research includes religious research with the point of view of the scope of the research. If based on the type of research including exploratory research with a philosophical approach. Researchers analyzed the data by understanding symbols, giving and digging carefully related to the meaning, essentially the life of symbols, and illuminating interpretations. Findings: The construction of Muhammadiyah Islamic education philosophy begins with the main themes of Muhammadiyah Islamic education. The main themes are the paradigm, nature, policy, and aspects of Muhammadiyah Islamic education. The content of the instruction of Muhammadiyah Islamic education philosophy in the form of muhammadiyah Islamic educational ontology area includes the concept of God, universe, and man, and the epistemological area of Muhammadiyah Islamic education contains the nature of science, curriculum, educators, learners, methods and tools of Islamic education.

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Bhat, Ali Muhammad. "Islamic Philosophy of Education." Journal of Culture and Values in Education 2, no. 2 (June 24, 2019): 73–76. http://dx.doi.org/10.46303/jcve.02.02.5.

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Reddiford, Gordon. "Philosophy of Education Today." Cogito 1, no. 3 (1987): 33–35. http://dx.doi.org/10.5840/cogito19871326.

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Kohan, Walter. "Education, Philosophy And Childhood." Thinking: The Journal of Philosophy for Children 16, no. 1 (2002): 4–11. http://dx.doi.org/10.5840/thinking20021612.

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Talcott, Samuel. "The Education of Philosophy." Philosophy Today 61, no. 3 (2017): 503–21. http://dx.doi.org/10.5840/philtoday2017918168.

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Sabornie, Edward J. "Philosophy of Special Education." Exceptionality 14, no. 2 (January 6, 2006): 63–64. http://dx.doi.org/10.1207/s15327035ex1402_1.

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Bredo, Eric. "Mead’s Philosophy of Education." Curriculum Inquiry 40, no. 2 (March 2010): 317–34. http://dx.doi.org/10.1111/j.1467-873x.2010.00484.x.

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HAMLYN, D. W. "Education and Wittgenstein's Philosophy." Journal of Philosophy of Education 23, no. 2 (December 1989): 213–22. http://dx.doi.org/10.1111/j.1467-9752.1989.tb00208.x.

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DAVIS, ANDREW. "Philosophy of Mathematics Education." Journal of Philosophy of Education 26, no. 1 (July 1992): 121–26. http://dx.doi.org/10.1111/j.1467-9752.1992.tb00272.x.

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Ernest, Paul. "Philosophy, mathematics and education." International Journal of Mathematical Education in Science and Technology 20, no. 4 (July 1989): 555–59. http://dx.doi.org/10.1080/0020739890200409.

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