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The article proposes an examination and academic translation into Ukrainian of a series of works by ancient Greek thinkers-peripatetics, which reveal the problems of education and upbringing. In the center of attention, in particular, there are fragments of the works of such philosophers as Clearchus of Soli, Hieronymus of Rhodes and Aristo of Keos. It is revealed that on the basis of the surviving fragments of the work “On Education”, Clearchus of Sol focuses attention on the history of education and emphasizes the importance of the persistence of philosophical reflection in non-Greek thinkers, while not diminishing the importance of the achievements of the Egyptians, Hindus and Persians in the history of human thinking. For the Peripatetic, it was important to show that education was important not only for Greek society, but also for other states of the ancient world.The thinker notes the importance of the aesthetic in education (music, singing), thereby opposing the sophists and continuing the arguments not only of Aristotle, but also of Plato and the Pythagoreans. Also, in the heritage of this peripatetic can be seen as a criticism of the education system of the conical school, which is aimed at taking not the best, but the worst of the way of life of dogs. It is proved that two fragments of the work of Hieronymus of Rhodes “On the upbringing of children” reflect the transformation of the role of teachers in Ancient Greece from supervision to instruction and education and the growing interest directly in “liberal” education, which should correspond to the development of future citizens. It is substantiated that in the surviving fragment of Aristo of Keos there is an idea on the importance of providing the right education from the first steps of the child, since it is then that it is possible to properly educate him, instilling the best virtues in both the individual and social aspects of life.

This paper describes a study of school physical education (PE) in French Indochina to cover the existing lack of knowledge on the developmental process of PE in developing countries. The study focused specifically on how PE developed in the Indochina Union, based on "colonial experience" in each region of French Indochina. A historical overview revealed that the former colonial countries had reconstructed their own education models in response to the demands of the extrinsic development model imposed by the colonial government. However, it was suggested that individual societal values may have regulated the behavior of the colonial people, and redefined the characteristics of PE. Regarding the process by which PE had been introduced, it was found that after sporadic and uneven efforts at gymnastics education based on the "General regulation of education" in 1917, the introduction of PE in the Indochina Union had gained momentum as a result of "Instruction n°26" issued by the Superior General Commander in 1921 and the "General Regulation of Physical Education" approved by the Minister of Public Instruction and Fine Arts. Moreover, based on failures experienced in the early stages, the French-Indochina administration took measures to prepare for the introduction of full-scale PE through a series of "arrêté" in 1924, including the signing of an agreement between the University and Military, provision of special allowances to military instructors, establishment of the Regional Center for Physical Instruction (CRIP), and physiological surveys conducted by the special committee. Furthermore, it was revealed that the PE program started in French Indochina through the 1925 PE campaign included the establishment of PE classes and annual sports festivals through the PE facilities established at fullexercise schools (école de plein exercice), and a teacher training system that was organized in 1926 by adopting the teaching methods of the Joinville School, distribution of PE manuals, and establishment of several PE training courses for teachers. [ABSTRACT FROM AUTHOR]

The article offers information on the history of the educational philosophy. Topics discussed include perpetual possibility of transformation and Immanuel Kant's remarkable lectures on pedagogy; the formation of the conditions for the internalization of what has been externalized in hypomnesic retentions such as schoolbooks; and also mentions process of grammatization and hypomnesic tertiary retention.

This article examines the career of the educationalist, Conservative politician and published writer on education and politics, Rhodes Boyson (1925–2012). As an educationalist, Boyson established Highbury Grove Boys' Comprehensive School in Islington, North London: an inner-city school which was antithetical to the wave of progressivism in the 1960s and early 1970s. The article explores Boyson's educational approach and vision in greater depth than has been the case in previous publications about him and attempts to place him beyond the limitations of a caricature and offer some redemption, seeing him as a paradox: he was welded to educational traditions but at the same time had a vision which can be seen as forward-thinking. This duality, and the sense of Rhodes Boyson as a paradox, makes the Janus metaphor apposite. [ABSTRACT FROM AUTHOR]

In 1950 in France, Dr Max Fourestier introduced the concept of dividing the school day into two parts. In the morning, students followed activities that were intellectual and classroom-oriented, and in the afternoon, they had physical education classes. This programme was implemented in Gambetta Elementary School in Vanves, a city on the outskirts of Paris (Fourestier was Gambetta's doctor). In 1953, he expanded the concept by organising innovative experiments such as the "forest class" and the "snow class", wherein nature was given a central role. Our study shows how Fourestier's international scientific reputation played an important role in the Franco-Canadian transfer of the school day concept; we also address the transfer of the concept of the place that physical education and nature held in the French school system. Our analysis identifies the cultural elements that facilitated the Canadian appropriation of a model that promoted an educational ecosystem. [ABSTRACT FROM AUTHOR]

The thought on nature education plays an important role in both Eastern and Western history of educational thoughts. However, the rich thought on nature education in Pre-Qin Taoism in China was little-known in Western academia. Chuang Tzu was the co-founder and one of the main representative figures of Pre-Qin Taoism philosophy and nature education. This study will reveal the core contents of Chuang Tzu's thought on nature education mainly based on the analysis of Chuang Tzu. For Chuang Tzu, the aim of education is the individual's inner freedom. And in order to realise it, this study reveals, is not to learn knowledge or morals from somebody but to recognise the Way of Nature. The basic rules and methods of education are following the Way of Nature. But Chuang Tzu's understandings on nature and nature education are different from Rousseau. For Chuang Tzu, one may get real freedom only if he can find a way to reconcile with nature, society, and himself. These opinions may be very meaningful for today's education. [ABSTRACT FROM AUTHOR]

Here, an account is provided, in autobiographical form, of the path of the author toward philosophy, as a calling, from the choice of university faculty to the first experiences as researcher, until her encounter with the theme of metaphor, true love at first sight, and beyond. You can read about the birth of her form of thought: "impertinent thought," including the contamination of genders and the philosophy of daily life, founded upon political and feminist awareness. While the perspective of gender came relatively late to the academic writings of the author it would not be abandoned. Its implications are always borne in mind, as in the case of feeling of friendship, to which all philosophical tradition assigns male traits denied to women. [ABSTRACT FROM AUTHOR]

This article explores the work of history and philosophy in publications by Willystine Goodsell, professor of history and philosophy at Teachers College, Columbia University, and the entanglement of Goodsell's approach to scholarship with that of her doctoral supervisor John Dewey. The article experiments with diffractive reading to examine Dewey's and Goodsell's approach to history, as well as Goodsell's configuration of women's historical and contemporary participation in education. It looks at Dewey's comment that women's 'philosophising' would not be the same 'in viewpoint or tenor' as that composed from the 'different masculine experience of things' and investigates the principles that order liberal and vocational education in Goodsell's view of a reformed education for women. The conclusion asks whether diffractive reading is an enhanced form of intertextuality. [ABSTRACT FROM AUTHOR]

In the early decades of the twentieth century the question of mental disabilities was widely discussed in Italy, while the first special schools for the intellectually impaired were set up. An important role was played by the Franciscan friar Agostino Gemelli (1878–1959), a physician, renowned psychologist, and founder in 1921 of the Catholic University of Milan. Gemelli promoted relevant psychological research on intellectual disabilities, based on empirical and measurable processes. He considered only scientific studies necessary to promote appropriate educational actions. Gemelli and his collaborators developed from a biological point of view the classification elaborated by the famous psychologist and psychiatrist Sante De Sanctis (1862–1935). Moreover, in 1926 Gemelli established the School for special teachers and assistants for disabled children in the Catholic University of Milan, with the aim of making the "special" teachers confident with medical, psychological and pedagogical issues. This institution did not have a "Catholic colour": indeed, Gemelli called professors of great fame to teach in his School, without concern for their ideological thoughts. All his work was characterised by the cooperation between science and religion: the experimental method did not contrast with Catholic values. This paper is based on unpublished documents from different archives. [ABSTRACT FROM AUTHOR]

Until recently teacher education in England has always contained a 'philosophical' element – to do with what education is for in the light of human nature. The paper traces its history since 1839, through inspirational approaches – based first on religion and later on psychology – to the critical approach of R S Peters and his colleagues in the 1960s. It then looks at the existential crisis faced by this kind of philosophy of education after changes in education policy in the 1980s; and at ways it has found of overcoming it – at the expense, however, of partially turning away from its earlier raison d'être in teacher education. The paper concludes with a discussion of what would be needed for it to resume its old role. [ABSTRACT FROM AUTHOR]

Three previous articles in this journal reviewed the history of philosophy at Potchefstroom from the beginning of the previous century up to about 2009. In this and the next contribution the writer, acting again as a fly on the wall, provides a peephole on the current situation at the end of 2017. As the subtitle suggests, it seems that Christian philosophy at Potchefstroom has arrived at the cross-roads. Different reasons, like the on-going secularisation of the North-West University have contributed to the situation. A cause for differences within the School of Philosophy may also be that lecturers from outside the tradition of a Reformational approach are critical about the traditional Christian philosophical approach of more than a century. Since his viewpoint is one clear example of such an alternative approach the academic training, publications and viewpoint of Prof Anné H. Verhoef will be investigated in detail in a last (fifth) contribution. The present article about the main contours of a Reformational approach in philosophy serves as a necessary background from which the philosophical theology of Verhoef will be analysed and evaluated in the conclusion of this series. [ABSTRACT FROM AUTHOR]

This article examines how education unfolded as a science in Estonia in the period 1944–1991, i.e. from the second Soviet occupation to the fall of the USSR. Historical analysis of the way prominent scholars and institutions succeeded in overcoming the adverse conditions of that period is conducted by viewing their respective contributions through two theoretical lenses: cultural trauma theory to explore the adversities they had to contend with, and resilience theory to explain how those challenges were overcome. Through these means an account is constructed of how individuals and institutions succeeded in preserving the national Estonian and inter-war European legacy of educational philosophy, in the process confronting and countering adverse socio-cultural-political conditions. [ABSTRACT FROM PUBLISHER]

This paper seeks to explore the development, impact and contribution made by the New Ideals in Education conferences, which were held between 1914 and 1937. In particular, it will examine how the group emerged from the English Montessori Society and forged an identity of its own based on the thoughts and ideas of its two major protagonists: Edmond Holmes and the Earl of Lytton. This was especially manifest in its commitment to a form of non-partisanship that sought to be inclusive as possible towards those agitating for liberty within the classroom. The paper will also examine the profound impact played by the First World War, whose events were a catalyst not merely for impelling the group to discuss and showcase practice but also how this could be applied in the reconstruction process. In so doing it will chart the evolution of the New Ideals movement, which fizzled out just prior to the Second World War. [ABSTRACT FROM PUBLISHER]

Focusing on Lichtwark’s concept of museology, this article shows what role he envisaged for art in public life at a time when the rise of mass consumption and popular culture created new lifestyles. Lichtwark’s concept of artistic and aesthetic education did not only extend to museums and classrooms but also to dilettantism as a basis for educating taste and developing an appreciation of the arts that would have a positive economic impact. The article looks at the contemporary entanglements and different contexts of Lichtwark’s ideas and relates them to recent approaches to cultural learning. Generally speaking, it argues that concepts of cultural learning are a bundle of entangled threads that connect and concern not only the sphere of art but also contradictory values and norms, economic production, and the emergence of new important status groups such as consumers. [ABSTRACT FROM PUBLISHER]

Dewey's Democracy and Education is re-read as an attempt to develop a universal theory of education that, on the one hand, gives the broadest, most general view on education and, on the other hand, contextualizes every observation by binding it to the assumed perspective. Dewey's broad concept of education encompasses two dimensions that in the German discourse are usually connected to the distinction of Erziehung and Bildung. In its first dimension, it avoids a widespread "scholastic" view of education by focusing not only on formal but also on informal education. In its second dimension, it also avoids a widespread individualistic view on education by referring not only to growth of the individual, but also to growth of the social setting (democracy) on the whole. This outlook allows for investigating and reflecting any subject matter with respect to its educational aspects--including the process of theorizing itself. This reflective turn of theorizing education has consequences for the understanding of education as an academic field. A universal theory of education is at odds both with a disciplinary approach and the idea of education as an applied field for foundational disciplines. At the same time, it has the potential to reconnect to both configurations of the academic field if these configurations are understood slightly different than today. [ABSTRACT FROM AUTHOR]

Writing is basically representation. Ways of writing have evolved and become adapted to circumstances and needs at material, symbolic, formal, technical, social and cultural levels. Moreover, there are forms of writing within educational writing. In the history of educational writing, it is possible to identify and distinguish educational writing, pedagogic writing and didactic writing. The aim of this paper was to record a historical evolution of the framework, configuration and constitution of writing within education, with particular emphasis on pedagogic writing. The areas in which this evolution is particularly noticeable is in the planning process and in the drawing up of inspection records, where variations and an evolution in the configuration and type of discourse may be observed. Pedagogic writing, in its substantive, intentional, normative and processed forms, paved the way for an internationalisation of the school. The pedagogic inquiry consisted of two important features, the formal and the professional. In view of the Inquiry on Portuguese schools (1875) and other historical records of the late eighteenth century, a hypothesis has been advanced and grounded that the structure of pedagogic writing in the second half of the nineteenth century was based on school inspection. This pedagogic writing established the figure of a new professional, the school inspector, for whom an authorial space was reserved for his opinion, comments and standardisation. [ABSTRACT FROM AUTHOR]

In this article the authors attempt to understand and apprehend the dynamic transnational movement of the appropriation of Ovide Decroly’s ideas and its ‘flight to Brazilian lands’. They work with the assumption that Decroly’s ideas, entangled in different levels, are articulating and interacting with the Brazilian cultural and educational environment. The intention is to get close to the classroom and to have a glimpse at the practices inside. To approach classroom practices, a traditional archive has been chosen, which is constituted by the pedagogical press, to have a thorough look within: pedagogical periodicals and pedagogical collections, and analyses of two books and six articles concerning Decroly’s ideas published in Brazil between 1927 and 1931. Methodological discussions are first introduced, and the substantial contents of the books and articles concerning Decroly’s ideas under study are then presented. In the analyses the authors debate what happened to Decroly’s ideas when Brazilian teachers and intellectuals used them. [ABSTRACT FROM PUBLISHER]

The multi – cultural Austrian Monarchy was the first state of the world which introduced in 1805 the subject Pedagogy in its universities and philosophical colleges. It was considered as a small practical branch of studies based on selected parts of psychology and ethics. Its purpose was an elementary introduction of prospective clergymen, private instructors and secondary school teachers into their educational duties. The author describes the long way to full professorships and the beginning of educational research between 1871 and the end of the monarchy in 1918. As an example for the prevailing philosophical instead of empirical approach in this period the work of Otto Willmann as the most famous Austrian educationist is outlined. [ABSTRACT FROM AUTHOR]

This article is a critical discussion of two recent papers by Michael Hand on moral education. The first is his 'Towards a Theory of Moral Education', published in the Journal of Philosophy of Education in 2014 (Volume 48, Issue 4). The second is a chapter called 'Beyond Moral Education?' in an edited book of new perspectives on my own work in philosophy and history of education, published in the same year. His two papers are linked in that he applies the theory outlined in the former to a critique in the latter of my views on education in altruism in a 1990 publication. I introduce this article by outlining the tradition of recent philosophical thought about moral education, beginning with that of Richard Peters, in which Hand is working. [ABSTRACT FROM AUTHOR]

This article explores the influence of Émile Durkheim on the philosophy of Emmanuel Levinas in order both to open up the political significance of Levinas’s thought and to develop more expansive meanings of moral and political community within education. Education was a central preoccupation for both thinkers: Durkheim saw secular education as the site for promoting the values of organic solidarity, while Levinas was throughout his professional life engaged in debates on Jewish education and conceptualized ethical subjectivity as a condition of being taught. Durkheim has been accused of dissolving the moral into the social, and his view of education as a means of imparting a sense of civic republican values is sometimes seen as conservative, while Levinas’s argument for an ‘unfounded foundation’ for morality is sometimes seen as paralyzing the impetus for concrete political action. Against these interpretations, I argue that their approaches present provocative challenges for conceptualizing the nature of the social, offering theoretical resources to deepen understanding of education as the site of an everyday ethics and a prophetic politics opening onto more compelling ideals for education than those dominant within standard educational discourses. [ABSTRACT FROM PUBLISHER]

This article explores the pedagogical implications of John Dewey’s claim that his definition of experience is shared by Daoists. It compares characteristics of experience with those in Daoism, and then considers the similarities and differences between key cultivation practices each proposes, focusing on the roles of the teacher and sage. My main reference to Daoism is the translation of the Daodejing by Roger Ames and David Hall, who use Dewey’s conception of experience to explain the character of Daoism. There are two facts that Dewey chooses to define experience and link with Daoism—what it is not, and what it is. Comparisons of these facts with Daoism support Dewey’s claim: both define the ‘what is’ as the principle of unity of opposites. While sharing this view, their proposals for its cultivation reveal similarities, but also some significant differences. The Daodejing gives the Daoist sage a major role to play in the cultivation process of other persons, as does Dewey for the teacher. However, unlike Dewey’s teacher who guides the process, the sage is to create a cultivating environment, thus allowing the sage to ‘let go.’ The Daoist practices offer new ideas to consider in the quest for experience in lessons. [ABSTRACT FROM PUBLISHER]

The contribution focuses on Neo-Confucian texts as collected by Zhu Xi (朱熹 1130–1200) and Lü Zuqian (1137–1181) and is a look from the ‘outside’, from the perspective of German theories of Bildung (‘self-cultivation’). It aims at demonstrating that among other insights that today’s readers may gather from Neo-Confucian literature, one aspect protrudes from others: that learning can be considered as a virtue—even a meta-virtue—a form of life and mode of self-formation of the person. It does not seem exaggerated, from this perspective, to state that Neo-Confucian philosophy is—to a large extent—a philosophy of learning and self-transformation which offers fruitful irritants for questioning the widespread habits of thinking about skills and their development in today’s strong and problematic discourses and corresponding educational policies. [ABSTRACT FROM PUBLISHER]

In this article, I trace a shift in Confucian scholars’ interpretations about the idea of ‘learning for one’s self’ vs. ‘learning for others’ fromthe Analects: a shift from the philological interpretation to the philosophical one. Despite its defect, most Neo-Confucians accepted the philosophical interpretation, because it was considered to play a role of minimizing a newly emerged educational bane, that is, students’ exclusively instrumental study for civil service examinations, while establishing the supremacy of ‘learning for the cultivation of mind’. I will examine whether this shift would also be said to be valid to contemporary Koreans or East Asians, who are often pictured as exam obsessed. [ABSTRACT FROM PUBLISHER]

The intellectual foundation of early modern Japan was provided by Confucianism—a system of knowledge set forth in Chinese classical writings. In order to gain access to this knowledge, the Japanese applied reading markers to modify the original Chinese to fit the peculiarities of Japanese grammar and pronunciation. Confucian education started by having the children memorize these Japanese readings (kundoku) of the Chinese classics by endless recitation (sodoku). This article will examine the significance of this study method in order to demonstrate the following: 1. The recitation of the Chinese classics led to these texts being ‘incorporated’ into the body, where they become the ‘intellectual language’ of thought and speech. 2. This quality of ‘incorporation’ was appreciated because it fostered the unity of thought and behavior, leading to the formation of a strong-willed subject. 3. This idea of ‘incorporation’ stands in stark contrast to the modern conception of knowledge that stresses objectivity and transparency, and ignores the pedagogical significance of the body. [ABSTRACT FROM PUBLISHER]

The article explores the encounters with the history of educational philosophy and the kinds of encounters people encourage. It argues the failure to reckon with the history of educational philosophy, which too often neglects educational theorists and adheres to a history-implications model that encourages presentism and undermines the value of scholarship. It also discusses the difference between educational philosophy and educational theory/thought.

An introduction is presented in which the editor discusses various reports within the issue on topics including argument about the origins of philosophy of education, the use and abuse of history of educational philosophy, and uses of philosophy of education in analyses of educational principles.

The article presents a response to Avi Mintz's claims on the issues of the philosophy of education which might be addressed by paying greater attention to its history. It cites Mintz's suggestions on the benefits of paying more attention to history, including revealing limitations of present thought, helping avoid reinventing the wheel, and providing a common vocabulary. The author believes that the history of philosophy and the philosophy of education are under-appreciated.

Copyright of Historia Mexicana is the property of El Colegio de Mexico AC and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Europe’s objectives of economic growth and job creation require large numbers of professionals who are willing and able to innovate and rise above themselves. In this article, a concept of excellence is developed that can be broadly applied in professional higher education. This concept of excellence derives from three concepts which the German philosopher Friedrich Nietzsche developed inThe Gay Science(2001/1887): self-transcendence, self-control and self-styling. By starting with Nietzsche’s radical thoughts, the author aims to grasp the probabilities and challenges of preparingallstudents for their professional future. Several proposals for educational practice are outlined based on this perspective of ‘excellence for all’. [ABSTRACT FROM PUBLISHER]

El artículo discurre sobre el ensayo "El indígena como ser humano, en Fray Alonso de la Vera Cruz" de María Guadalupe García Casanova. El autor comenta sobre el rol del fray en el desarrollo de la educación de los grupos indígenas en las colonias españolas, con un enfoque particular en México. También se considera la filosofía de la educación de Vera Cruz.

El artículo discurre sobre el ensayo "La obra educativa de Don Vasco de Quiroga, en el siglo XVI" de Marveya Villalobos Pérez-Cortés. El autor comenta sobre el rol de Quiroga en el desarrollo del sistema educativo en Nueva España durante el siglo 16 y examina la su filosofía de la educación.

El artículo discurre sobre el ensayo "Nezahualcóyotl: Pensamiento, poesía y educación en México prehispánico" de Ana María Valle Vázquez. El autor comenta sobre la filosofía de la educación en el México prehispánico y describe la relación entre la educación y Nezahualcóyotl, el filósofo azteca del siglo 15. También se considera su incorporación de la poesía en la educación durante este periodo.

This paper examines Ernesto Guevara's educational thought in the historical and intellectual context of mid-20th century in Latin America. Special attention will be paid to Guevara's concern with education and its role in emancipation and revolutionary processes. This analysis permits to ponder the relevance of central ideas which are barely considered today and, most importantly, to revise a key issue to consider the relationships between education and social transformation. [ABSTRACT FROM AUTHOR]

This article makes the case that the lecture series On the Future of Our Educational Institutions, which Friedrich Nietzsche held in 1872 and scholars have long neglected, marks a crucial point in the development of the philosopher's outlook. In doing so, the article shows that Nietzsche's lectures resonate in suggestive ways with twenty-first-century debates about higher education. [ABSTRACT FROM AUTHOR]

This article argues that Mencius’ education is ‘holistic education’ that aims at igniting the ‘silent revolution’ from within one’s inner mind-heart to be unfolded in society, state, and the world. Mencius’ educational philosophy is based on his theory of human nature and his theory of self-cultivation. Mencius affirms the totality of human life because he insists that the ‘personal,’ the ‘socio-political,’ and the ‘cosmic’ form a continuum. On the basis of ‘totality’ of one’s life, Mencius regards the educational process as the prompting of the overall awakening of the learner’s subjectivity. Moreover, Mencius considers that the human mind-heart is the creator of values and that human life is endowed with innate capacity to make moral judgments. Mencius holds that the most effective educational methodology is a sort of cultivation of the mind-heart through internal self-reflection. Moreover, Mencius insists that the principles of teaching are to be according to the student’s talent and that the teacher has to make oneself as a paradigm. In conclusion, Mencius’ educational philosophy reminds us of the importance of ‘emic’ approach of education and the true goal of education in this age of increased quantification, standardization, and commercialization. [ABSTRACT FROM PUBLISHER]

This article examines the political pedagogy of the French Revolution and, with that, the revolutionaries' engagement with issues of political community and communication. It proposes that while the distinction between éducation and instruction, or between the development of moral and civic character, on the one hand, and the cultivation of particular skills, on the other, was prominent in eighteenth-century pedagogy and has been influential in our understanding of the Revolution, that same distinction has obscured essential elements of the revolutionaries' pedagogical and political agendas. Attention to the proposals and practices of revolutionary pedagogy, including the revolutionary festivals, reveals that what the revolutionaries called 'public instruction' was a dynamic synthesis of civic and technical training, a synthesis that was intended not to foster unquestioning obedience or the obliteration of differences among citizens, but to promote civic communication in ways that would make a participatory politics possible. [ABSTRACT FROM AUTHOR]

The author discusses the history of trends in educational theory, focusing on analysis of the forces shaping developments in the field and an overview of different schools of thought. Topics include the philosophical early waves of educational theory in classical Greece and Rome, the impact of Enlightenment thought and experimental psychology, and the concept of democratic education developed by scholar John Dewey.

The progressive education movement was known in Spain from its very inception, and in fact many of its pedagogical theories and practices reached Spain before reaching other European countries. Yet traditional historiography has always maintained that Spain was never integrated in the progressive education movement, a misconception that helps explain the lack of research in the field. Recent historiographical research, however, has shown that numerous Spanish schools served as laboratories for the implementation of progressive education methods in the 1920s and 1930s. The Spanish educational system proved itself to be especially open to international innovation in general and Spain actually enjoyed a privileged position for the study of how innovative pedagogical ideas could be incorporated and appropriated. Proof of this affirmation can be found in the introduction and dissemination throughout Spain of the experimental public school movement of Hamburg known as Gemeinschaftsschulen. This article will focus on the way this movement was received in Spain. We will examine the phenomenon from a double perspective, corresponding to the different positions that scholars found themselves in within the educational panorama of the time. On the one hand we will examine the role of the “grass-roots” educators who wished to change schools “from below”, starting with classroom practices. On the other hand we will take a look at the representatives of “high pedagogy”, who were intent on formulating a pedagogical theory on which to base a political–ideological model that would serve to change the school “from above”. Tensions arising among the different pedagogical groups, along with the ambiguity of the translation into Spanish of the term Gemeinschaftsschulen, led to the different groups appropriating the concept in different ways. The evolution of the term Gemeinschaftsschulen, from its original identification with a localised school experiment in Hamburg to its becoming a symbol for virtually all European school vanguards, will be addressed at the conclusion of the article. [ABSTRACT FROM PUBLISHER]

In the context of the international exchange of school reform ideas and concepts, the new schools in Hamburg were recognised as exemplary instances of a revolutionary and forceful reform in the public elementary school systems. Based on studies of transfer and their premise that the transnational transfer of ideas, practices and objects does not occur spontaneously, but requires specific mechanisms of transmission, this contribution explores the circulation and exchange of pedagogical practices and concepts within the discourse of New Education by looking at the example of the Hamburg experimental and community schools (Hamburger Versuchs- und Gemeinschaftsschulen). A key question in this process is how the Hamburg schools could acquire the great international importance they held. The analysis includes both personal and institutional communication networks of the experimental schoolteachers, the international journals and conferences of the New Education Fellowship, school visits and various reports and documentations of the schools produced by foreign visitors. It shows not only the key role that transnational exchange played in the education reform debates of the 1920s, but also offers clues to the cultural patterns and beliefs that influenced the circulation and reception of ideas. [ABSTRACT FROM PUBLISHER]

Michael Marland’s seminal book:Pastoral Care was published 40 years ago this year. The thesis of the book – that pastoral care is the central task of the school, and must be planned and institutionalized through pastoral roles and structures – is explored against the background of the social, cultural and educational developments taking place in the 1960s and 1970s. Its influence on research and publication in the field is demonstrated in the literature which deals with both the ‘technique’ and ‘critique’ of pastoral care in schools, much of it published in Pastoral Care in Education. Marland’s later writings, especially on the role of the form tutor and the idea of a ‘pastoral curriculum’, the conferences he convened, and his part in the founding of the National Association for Pastoral Care in Education, are seen to be a natural extension of the book’s thesis. Despite the difficulty of measuring the outcomes of educational literature, the article concludes that the significance of Marland’s book and his related activities was substantial, and that the relevance of its underlying values is as great as ever. [ABSTRACT FROM PUBLISHER]

The goal of this essay is to analyse the influence of Johann Bernhard Basedow and Rousseau on Kant's cosmopolitanism and concept of cosmopolitan education. It argues that both Basedow and Kant defined cosmopolitan education as non-denominational moral formation or Bildung, encompassing-in different forms-a thin version of moral religion following the core tenets of Christianity. Kant's encounter with Basedow and the Philanthropinum in Dessau helps to understand the development of Kant's concept of cosmopolitanism and educational theory ' in weltbürgerlicher Absicht'. Rousseau's role is more complex: he clearly influenced Kant; he is usually considered a precursor of modern nationalism and national education; and recent studies have stressed the cosmopolitan dimension of his educational programme. I claim that the dilemma of education according to Rousseau is that one has to choose between education of homme or education of citoyen, and that there is no way to avoid or go beyond this stark alternative. Kant's reinterpretation of Rousseau is favourable and creative and has found many followers up to the present, but is misleading, as he ignores the dilemma and imposes his own conception of cosmopolitanism, of cosmopolitan education and of (possible) progress in history on Rousseau while claiming that this was actually Rousseau's message. [ABSTRACT FROM AUTHOR]

Copyright of Bordón: Journal of Education / Revista de Pedagogía is the property of Sociedad Espanola de Pedagogia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The University of Edinburgh and Moray House teachers’ college began to develop a new model of research and teaching, institutionalised in a combined university department and teachers’ college, with a research laboratory and advanced research degree in the 1920s. This new institution was modelled on the innovative and influential Teachers College, within Columbia University, New York, and was driven by a strong Scottish demand for advanced practice in education. It benefited from, and was shaped by, its new head, Godfrey Thomson, and his capability and leadership produced a model of a school of education that would be radical today had it survived the 1950s. [ABSTRACT FROM PUBLISHER]

The article discusses the German philosopher Gottfried Wilhelm Leibniz's project in developing an encyclopedia and his perspective on the accumulation of knowledge. An overview of Leibniz's philosophy on the natural order of thinking, including in regard to mathematics, geometry and numerical progression, is provided. An overview of Leibniz's perspective on the role that his encyclopedia would play in learning and education is also provided.

The American progressive and education reformer John Dewey was invited to China to give a series of lectures in 1919. Despite being an American expert in the field of education, Dewey urged his audiences to not simply import an American or Western model. Instead, he suggested that they follow the philosophy of pragmatism to devise their own modern school system and worked with institutions to draft the guiding principles of education at the national level. It is unsurprising--given the growing anti-foreign sentiment and weak position of China's national government in the period as it competed with various warlords--that progressive education as advocated by Dewey did not ultimately materialize at the national level in China. This paper will argue, however, that an example of its implementation can be found at the local level in the form of the Xiaozhuang (Morning Village) School created by Tat Xingzhi in the rural hinterlands of Nanjing. Where scholarship on Tat Xingzhi tends to minimize his links to Dewey and portrays his school as a radical departure from Deweyan pedagogy, this paper illuminates the ongoing relationship between Tat and American progressives and demonstrates how the Xiaozhuang School represents a Chinese articulation of Dewey's ideas. In this sense, a philosophy that is seen as universal--pragmatism-can be better understood as undergoing a process of adaptation to the specific needs of the locale in which it was transferred and so was "glocalized" as opposed to simply imported through globalization. [ABSTRACT FROM AUTHOR]

In this article, I suggest that the question whether the proper place for philosophy of education is in the domain of philosophy or the domain of education cannot be resolved as long as we think of the connection between philosophy and education in terms of the idea of ‘philosophy of education’. To substantiate this point, I look into the history of the idea of ‘philosophy of education’, both as a general idea and with regard to the way in which it became institutionalised in universities in the English-speaking world. I contrast this with the way in which the academic study of education developed in German-speaking countries in order to highlight that ‘philosophy of education’ is not the only way in which philosophy and education can be connected. Being aware that the connection between philosophy and education can be made differently not only provides a way out of the discussion about the proper identity and location of philosophy of education, but also hints at forms of philosophically informed scholarship that are more firmly based with the academic field of education rather than that they remain a halfway house in between philosophy and education. [ABSTRACT FROM PUBLISHER]

This article discusses the transition from philosophy to psychology as the main source of inspiration for education during the mid-twentieth century in the Netherlands, situated between Germany in the east and the English-speaking world in the west. Claims have been made that educational theory in the Netherlands was dominated by German philosophy before 1945 and subsequently turned westward for inspiration. The transnational transfer of ideas and concepts to the Netherlands is studied using textbooks on childhood and education for teachers-to-be, published between 1925 and 1970, as sources. Did the Dutch indeed turn from the east to the west for inspiration, and if so when and along the lines of which theories? This article shows that the authors of the textbooks did not simply copy theories from abroad, but gave them a reading of their own and selected what they liked. A shift from the east to the west as a source of inspiration did not occur before the 1970s. Developmentalism, personalism, phenomenology, characterology and individual psychology were all imported from German-speaking countries. It is true that some of these theories were brought to the west as their founders fled Nazism, but that does not undo their continental European origins. [ABSTRACT FROM PUBLISHER]

If we focus on the educational field, which is the one we are more interested in, we can see that Roca, during his second presidency, tries to make a drastic change in the public educational system in order to eliminate the exclusively political function of the education and create another system following Alberdian postulates. [ABSTRACT FROM AUTHOR]