This book explores the symbiotic relationship between philosophy and culture. Every philosophy emerges as a reaction to, or as justification for a particular culture and it is for this reason that philosophy may differ from one culture to another. It argues that philosophy is an essential part of every culture. Philosophy is the means by which every culture provides itself with justification for its values, beliefs and worldview and also serves as a catalyst for progress. Philosophy critically questions and confronts established beliefs, customs, practices, and institutions of a society. As reflective critical thinking, philosophy is linked to a way of life; a form of enquiry intended to guide behaviour; a form of thinking that sharpens and broadens our intellectual horizon, scrutinizes our assumptions, and clarifies the beliefs and values by which we live. Philosophy helps to liberate the individual from the imprisonment of ignorance, prejudice, superstition, narrow-mindedness, and the despotism of custom. Culture constitutes the raw data, the laboratory from which philosophers do their analytic experimentation. Culture is considered as philosophy of the first order activity. The book maintains that any genuine global philosophy must include philosophical traditions from all cultures and regions of the world, as it is by seeking alternative philosophical answers to some of the thorniest problems facing humanity that we are most likely to find more lasting solutions to some global problems. In this commitment to a universal humanity, we cannot afford to depend on solutions from a single culture or from the most influential cultures.

Education students are continually asked to reflect upon their own philosophy of education and how it relates to their teaching practice. Philosophy of Education in Historical Perspective: Third Edition focuses on major educational philosophies that have had an impact on Western education and helps the reader to make sense of past and current trends and to place them in a historical context. This third edition is updated to correspond with the increasingly swift changes that have been taking place in education. As we move forward into the twenty-first century, it is hard to recall that only twenty years ago, computers were not part of standard classroom equipment. This widely-accessible edition will update the second with another look at postmodernism as it has continued to develop in the past fifty years.

Drawing on John Dewey and the later Ludwig Wittgenstein, this book employs philosophy as a conceptual resource to develop new methodological and analytical tools for conducting in situ empirical investigations. Chapter one explores the philosophies of Wittgenstein and Dewey. Chapter two exposits Deweyan ideas of embodiment, the primacy of the aesthetic encounter, and aesthetically expressive meaning underdeveloped in Wittgenstein. Chapter three introduces the method of practical epistemological analysis (PEA) and a model of situated epistemic relations (SER) to investigate the learning of body techniques in dinghy sailing. The concluding chapter introduces a model of situated artistic relations (SAR) to investigate the learning of artistic techniques of self-expression in the Swedish sloyd classroom.

This rigorous volume focuses on the underlying perspectives justifying the major approaches currently being used in educational research. Introductory chapters lay the foundation for exploring varying research perspectives. Nine specific perspectives on research—post positivism, pragmatism, constructivism, ethics and deliberate democracy, criticism, interpretivism, race/ethnicity/gender, arts-based research, and post structuralism—are examined, through discussions written by senior scholars known for their expertise in the perspective. And, a “guided tour” of criticism is given, in which these same scholars demonstrate the use of the “critical method” by critiquing six studies selected as exemplars of different research approaches. For education students who aspire to become researchers, and for those who simply need to read and understand research literature.

Everyone works satisfactorily if he finds meaningfulness in the work, which forms the purpose or meaning in life. Educational philosophic beliefs are the beliefs towards educational practices. The present investigation is meant to study the level of meaning in life and educational philosophic beliefs of prospective teachers and the relationship between these two concepts. Contents: Introduction, Review of Related Research, Research Procedure, Analysis of Data and Interpretation of Results, Summary, Conclusions and Suggestions.

This book explores the symbiotic relationship between philosophy and culture. Every philosophy emerges as a reaction to, or as justification for a particular culture and it is for this reason that philosophy may differ from one culture to another. It argues that philosophy is an essential part of every culture. Philosophy is the means by which every culture provides itself with justification for its values, beliefs and worldview and also serves as a catalyst for progress. Philosophy critically questions and confronts established beliefs, customs, practices, and institutions of a society. As reflective critical thinking, philosophy is linked to a way of life; a form of enquiry intended to guide behaviour; a form of thinking that sharpens and broadens our intellectual horizon, scrutinizes our assumptions, and clarifies the beliefs and values by which we live. Philosophy helps to liberate the individual from the imprisonment of ignorance, prejudice, superstition, narrow-mindedness, and the despotism of custom. Culture constitutes the raw data, the laboratory from which philosophers do their analytic experimentation. Culture is considered as philosophy of the first order activity. The book maintains that any genuine global philosophy must include philosophical traditions from all cultures and regions of the world, as it is by seeking alternative philosophical answers to some of the thorniest problems facing humanity that we are most likely to find more lasting solutions to some global problems. In this commitment to a universal humanity, we cannot afford to depend on solutions from a single culture or from the most influential cultures.