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Journal articles on the topic 'School philosophy'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Worley, Peter. "PHILOSOPHY IN PHILOSOPHY IN SCHOOLS." Think 8, no. 23 (2009): 63–75. http://dx.doi.org/10.1017/s1477175609990066.

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There has recently been a great deal written about philosophy in schools and in this article I shall be addressing some of the main concerns raised in objection to philosophy with young people. By young people I have in mind those in primary school from reception through to Year 6 (ages 4–11).

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2

Kamara, Mohamed. "Grade-School Philosophy." Thinking: The Journal of Philosophy for Children 12, no. 1 (1994): 20–21. http://dx.doi.org/10.5840/thinking199412141.

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3

Whittle, Sean. "Philosophy in Schools: A Catholic School Perspective." Journal of Philosophy of Education 49, no. 4 (March 18, 2015): 590–606. http://dx.doi.org/10.1111/1467-9752.12131.

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4

Benjamin, David. "Philosophy in High School." Thinking: The Journal of Philosophy for Children 8, no. 4 (1990): 43–44. http://dx.doi.org/10.5840/thinking19908411.

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5

Jonathan, Ruth. "Philosophy Goes to School." Cogito 3, no. 3 (1989): 263–64. http://dx.doi.org/10.5840/cogito19893351.

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6

Oblova, Liudmyla. "Рhilosophical understanding of philosophy. Higher school without philosophy." Grani 24, no. 3 (March 30, 2021): 104–11. http://dx.doi.org/10.15421/172132.

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The conversation raises the question of the universal understanding of philosophy in order to question about the level of the contemporary's ability to understand philosophy in accordance with its original way of being. The statement of the question is connected with the catchy oddities of the current situation. We are talking about the current desire of the philosophizing community to justify the benefits of philosophy, and its substantive presence in the academic environment through the development of "competence philosophies". The spreading philosophies of "what you want", with a departure in the partial moments of a given problem, communicate a system of certain truths. But is it being introduced into a philosophical state? And do they preserve philosophy itself? Also, today, there are enough proposals to convey philosophical thought in a world separation from institutionalization. But, by all means, a fashionable and famous thinker. Or philosophize along with something attractive. With a scandal, for example. Basically, such offers are in demand. Therefore, thinking “for the money” is actively scattering. I will call this philosophy through subscription.At the same time, the applications offer spicy or hot topics with the prefix: a philosophical meeting, a philosophical view, a philosophical understanding. What do the joint stays of people who associate with the philosophy attached to the vital lead to? The aim of the article is to study the level of a contemporary's ability to understand philosophy in accordance with its original way of being. The main tasks are: 1) assessment of the current situation of actively spreading innovative teaching of philosophy; 2) analysis of the thinking of a person who is in a position where, on the one hand, “competence-based philosophy” and “craft philosophy” are being strengthened, on the other hand, the philosophy of the academy is removed from classical universities as unnecessary - under the conditions of the global market; 3) view of philosophy as an absolute unity.Research methods: The research is based on the metatheoretical method, since it allows one to describe philosophy in an inalienable way, in accordance with its nature. Avoiding methodological confusion, metatheory makes it possible to examine philosophy formally and encourage thinking, testing its power.For reflection, the comparability of the experiences of philosophy in itself and of the involved philosophy is proposed.

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7

Oblova, Liudmyla. "Рhilosophical understanding of philosophy. Higher school without philosophy." Grani 24, no. 2 (February 28, 2021): 110–18. http://dx.doi.org/10.15421/172119.

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The conversation raises the question of the universal understanding of philosophy in order to question about the level of the contemporary's ability to understand philosophy in accordance with its original way of being. The statement of the question is connected with the catchy oddities of the current situation. We are talking about the current desire of the philosophizing community to justify the benefits of philosophy, and its substantive presence in the academic environment through the development of "competence philosophies". The spreading philosophies of "what you want", with a departure in the partial moments of a given problem, communicate a system of certain truths. But is it being introduced into a philosophical state? And do they preserve philosophy itself? Also, today, there are enough proposals to convey philosophical thought in a world separation from institutionalization. But, by all means, a fashionable and famous thinker. Or philosophize along with something attractive. With a scandal, for example. Basically, such offers are in demand. Therefore, thinking “for the money” is actively scattering. I will call this philosophy through subscription.At the same time, the applications offer spicy or hot topics with the prefix: a philosophical meeting, a philosophical view, a philosophical understanding. What do the joint stays of people who associate with the philosophy attached to the vital lead to? The aim of the article is to study the level of a contemporary's ability to understand philosophy in accordance with its original way of being. The main tasks are: 1) assessment of the current situation of actively spreading innovative teaching of philosophy; 2) analysis of the thinking of a person who is in a position where, on the one hand, “competence-based philosophy” and “craft philosophy” are being strengthened, on the other hand, the philosophy of the academy is removed from classical universities as unnecessary - under the conditions of the global market; 3) view of philosophy as an absolute unity.Research methods: The research is based on the metatheoretical method, since it allows one to describe philosophy in an inalienable way, in accordance with its nature. Avoiding methodological confusion, metatheory makes it possible to examine philosophy formally and encourage thinking, testing its power.For reflection, the comparability of the experiences of philosophy in itself and of the involved philosophy is proposed.

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8

Verharen, Charles C. "Democratizing Philosophy: School for Life, Life for School." ATHENS JOURNAL OF EDUCATION 7, no. 2 (April 8, 2020): 139–52. http://dx.doi.org/10.30958/aje.7-2-1.

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9

Rajský, Andrej. "Toward a Philosophy of Moral Education." Forum Pedagogiczne 6, no. 2/1 (November 16, 2016): 281–91. http://dx.doi.org/10.21697/10.21697/fp.2016.2.18.

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The paper focuses on one project of moral education that is taking place in Slovakia in a form of a school subject. Ethics Education has been implemented in Slovakia since 1993/1994 as a school subject in the 2nd grade of primary schools and since 2004/2005 in the 1st grade of primary schools. The subject Ethics Education is based on education toward prosociality in the intentions of a Spanish prosocial psychologist Robert Roche Olivar. The aim of the paper is to examine a philosophical connection between moral education and education towards prosociality.

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10

Gehrett, Christine. "Doing Philosophy in High School." Inquiry: Critical Thinking Across the Disciplines 19, no. 2 (2000): 27–35. http://dx.doi.org/10.5840/inquiryctnews200019219.

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11

Palmer, Michael. "Philosophy at Manchester Grammar School." Cogito 3, no. 1 (1989): 72–76. http://dx.doi.org/10.5840/cogito19893111.

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12

Wartenberg, Thomas E. "Elementary school philosophy: A response." Theory and Research in Education 10, no. 1 (March 2012): 89–96. http://dx.doi.org/10.1177/1477878512437474.

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13

Selley, Nicholas J. "The philosophy of school science." Interchange 20, no. 2 (June 1989): 24–32. http://dx.doi.org/10.1007/bf01807045.

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14

Arnhart, Larry. "Teaching Political Philosophy as Plausible Reasoning." News for Teachers of Political Science 45 (1985): 8. http://dx.doi.org/10.1017/s0197901900004025.

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I have taught courses on political philosophy at four schools — the University of Chicago, Rosary College, Idaho State University, and Northern Illinois University. I have had to adjust the style of my teaching to conform to the distinctive character of each school. But I have found that the most fundamental obstacles to winning the attention of students have been the same.Many students have begun my courses with four unfavorable preconceptions. They believe that political philosophy is too abstract. And for that reason they also believe that it has no application to contemporary political issues. Moreover, many students assume that since the classic texts of political thought are old, the ideas they contain must therefore be obsolete. And finally they think that political philosophy is ultimately subjective because no philosopher can prove his ideas to be absolutely true.

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15

O'Hear, Anthony. "Philosophy and Educational Policy." Royal Institute of Philosophy Supplement 45 (March 2000): 135–56. http://dx.doi.org/10.1017/s1358246100003362.

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There is a country where teachers have high status, and in which they have qualifications on a par with members of other respected profession. Parents and children have high aspirations and high expectations from education. Children are fully aware of the importance of hard and consistent work from each pupil. Schools open on 222 days in the year, and operate on the belief that all children can acquire the core elements of the core subjects. It is not expected that a class will have a tail. Those in danger of becoming part of an incipient tail have to make up work in their breaks or after school. If the worst comes to the worst poor pupils have to repeat a year, while those who are exceptionally able will move up a year. In the primary schools, children are kept as one large group whatever their individual ability. The teacher teaches the whole group, largely from a text book, though interspersing exposition with focused questioning and discussion, so as to ensure the matter in hand has been properly assimilated by all. Lessons last 40 minutes each, with frequent breaks for letting off steam, after which it is down to work again. Pupils are frequently tested and the school Principal makes a couple of unannounced checks on homework books each term. Secondary schools are selective (grammar, technical and secondary modern), allowing whole class teaching and whole class progression to predominate up to the end of schooling. The teacher indeed is in contact with the whole class for up to 80 per cent of the lesson time. While the school certainly does have non-academic aims, the focus is clearly on academic work. There is a conviction, shared by all involved, that the social and moral dimensions of the curriculum will tend to look after themselves and emerge as by-products of a properly conducted academic study.

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16

Nikiforov, Alexander L. "Is “Analytic Philosophy” a Philosophy?" Russian Journal of Philosophical Sciences 63, no. 8 (December 1, 2020): 7–21. http://dx.doi.org/10.30727/0235-1188-2020-63-8-7-21.

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The article discusses the issue of the nature of analytic philosophy. It is shown that in the 1920s–1940s it was a certain philosophical school, whose representatives were united by some initial principles. Analytic philosophers saw the main task of philosophy in the analysis of the language of natural sciences, in establishing logical connections between scientific propositions, in the empirical substantiation of scientific theories and in the elimination of speculative concepts and proposals from the language of science. The tool for such analysis was the mathematical logic created at the beginning of the 20th century by G. Frege, A.N. Whitehead, B. Russell. Another characteristic feature of the analytic tradition was a negative attitude toward philosophical speculation. Adherents of this tradition believed that philosophy does not provide knowledge about the world, therefore, it is not a science. Analytic philosophers have made a significant contribution to the methodology of scientific knowledge, offering an accurate description of the hypothetical-deductive structure of scientific theory, methods of scientific explanation and prediction, verification, confirmation and refutation of scientific statements. In the late 1930s, most of the analytic philosophers emigrated to England and the United States. The analytic movement is gradually losing its integrity and loses the features of a philosophical school. There is a rejection of mathematical logic as the main means of analysis, the connection with the natural sciences has been lost. In the second half of the 20th century, analytic philosophy from a specific philosophical school turns into a certain style of thinking of the philosophers of various philosophical research areas and orientations.

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17

Wood, Steve. "The High School Philosophy Seminar (II)." Questions: Philosophy for Young People 7 (2007): 11. http://dx.doi.org/10.5840/questions200772.

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18

Bednarz, John, and Jan Wolenski. "The Low-Warsaw School of Philosophy." Journal of Symbolic Logic 54, no. 4 (December 1989): 1487. http://dx.doi.org/10.2307/2274836.

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19

López Sáenz, Carmen. "The Child, the School, and Philosophy." Thinking: The Journal of Philosophy for Children 15, no. 2 (2000): 34–39. http://dx.doi.org/10.5840/thinking200015216.

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20

Wartenberg, Thomas. "Assessing an Elementary School Philosophy Program." Thinking: The Journal of Philosophy for Children 20, no. 3 (2014): 90–94. http://dx.doi.org/10.5840/thinking2014203/413.

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21

Janeczek, Stanisław. "The Lublin School of Classical Philosophy." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych, no. 18 (2006): 143–59. http://dx.doi.org/10.15290/idea.2006.18.10.

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22

Reimer, Bennett. "PHILOSOPHY IN THE SCHOOL MUSIC PROGRAM." Philosophy of Music Education Review 13, no. 2 (October 2005): 132–35. http://dx.doi.org/10.2979/pme.2005.13.2.132.

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23

Garmy, Pernilla. "Making Your School Nurse Philosophy Visible." SAGE Open Nursing 6 (January 2020): 237796082090295. http://dx.doi.org/10.1177/2377960820902958.

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24

Davson‐Galle, P. "Philosophy of Science and School Science." Educational Philosophy and Theory 26, no. 1 (January 1994): 34–53. http://dx.doi.org/10.1111/j.1469-5812.1994.tb00199.x.

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25

Cazeaux, Clive. "A Philosophy of the Art School." British Journal of Aesthetics 60, no. 4 (December 9, 2019): 489–92. http://dx.doi.org/10.1093/aesthj/ayz047.

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26

Hicks, Stephen, and Monica Holland. "Teaching Philosophy to High School Students." Teaching Philosophy 12, no. 2 (1989): 115–30. http://dx.doi.org/10.5840/teachphil198912257.

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27

Riley, Sean A. "Building a High School Philosophy Program." Teaching Philosophy 36, no. 3 (2013): 239–52. http://dx.doi.org/10.5840/teachphil201336332.

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28

Reimer, Bennett. "Philosophy in the School Music Program." Philosophy of Music Education Review 13, no. 2 (2005): 132–35. http://dx.doi.org/10.1353/pme.2005.0042.

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29

Fitzsimons, Peter. "School and the Limits of Philosophy." Educational Philosophy and Theory 46, no. 11 (March 6, 2013): 1276–89. http://dx.doi.org/10.1080/00131857.2013.771449.

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30

Donnelly, Jim. "Technology's school: The challenge to philosophy." International Journal of Technology and Design Education 6, no. 3 (1996): 301–3. http://dx.doi.org/10.1007/bf00419886.

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31

Kijania-Placek, Katarzyna. "Twardowski on Presentations and Truth." European Review 23, no. 1 (January 29, 2015): 105–13. http://dx.doi.org/10.1017/s1062798714000593.

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This paper is concerned with Twardowski’s role as a teacher and a founder of the Lvov-Warsaw School of logic and philosophy as well as with his main contributions to philosophy: the distinction between the content and object of presentations and his defense of objective truth, which initiated a debate on the eternity of truth in the School. It would perhaps be no exaggeration to say that the emergence of the Lvov-Warsaw School was the result of the premeditated efforts of one philosopher, namely Kazimierz Twardowski. Therefore, I will first present Twardowski’s role as a teacher and founder of the School and then move on to his theoretical achievements.

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32

Burgener, Mike. "HIGH SCHOOL PROGRAM DESIGN: A High School Strength Coachʼs Philosophy." National Strength & Conditioning Association Journal 14, no. 6 (1992): 50. http://dx.doi.org/10.1519/0744-0049(1992)014<0050:ahsscs>2.3.co;2.

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33

Chusorn, Prayuth, Dawruwan Thawinkarna, and Tang Keow Ngang. "Guidelines for educational administration based on sufficiency economy philosophy." Contemporary Educational Researches Journal 7, no. 1 (July 24, 2017): 20–29. http://dx.doi.org/10.18844/cerj.v7i1.2027.

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Abstract This study aimed to examine the existing situation of educational administration thus developed guidelines based on Sufficiency Economy Philosophy in the five educational extended schools under the Office of Khon Kaen Primary Education Service Area 4. Researchers utilized qualitative method multi-cases design. This study was carried out in two phases involving document analysis, interview and observation to examine the situation of educational administration followed by focus group discussion to develop guidelines. Data was analyzed using content analysis and presented it in descriptive manner. Results from the first phase of the study indicated that stakeholders are meeting together to set the vision and mission which integrated the Sufficiency Economy Philosophy in every administrative aspect in terms of policy. In addition, all the five research schools were implementing the specified mission and vision as they planned. Furthermore, stakeholders participated in planning for academic development and Sufficiency Economy Philosophy was integrated in school curriculum specifically in academic aspect. Improvement in the plan for the following year was conducted through evaluation. The second phase of the findings regarding the guidelines for educational administrators as such administrators and stakeholders should participate in setting policy based on the Sufficiency Economy Philosophy and implement it in school administrative management. Meanwhile the Sufficiency Economy Philosophy should be integrated in school curriculum by having stakeholders worked out the plan for academic development. The implementation of plans should be based on the concepts of saving, worthiness, and optimal outcomes. Finally environmental factors were needed for Sufficiency Economy Philosophy instruction. Keywords: Sufficiency Economy Philosophy, extended schools, guidelines, educational administration, education.

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34

Bocking, Grant. "Opting into Music – A Philosophy for the Upper School." British Journal of Music Education 2, no. 2 (July 1985): 159–66. http://dx.doi.org/10.1017/s0265051700004769.

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Compulsory classroom music in Upper Schools is often not only ineffective but occasionally counterproductive. The enthusiastic young musician may be deterred from pursuing and enjoying the subject on account of the apathy or hostility of his or her contemporaries.By permitting the motivated children to choose to study music, in other words to ‘opt in’, their interest and general musical education is greatly enriched. They are being taught in the company of like-minded enthusiasts.Extra-curricular activities, which the author regards as a pinnacle of music making in the Upper School, receive enhanced status because of the standing of the subject in the school at classroom level.

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35

Söylemez, Mehmet Mahfuz. "The Jundishapur School." American Journal of Islamic Social Sciences 22, no. 2 (April 1, 2005): 1–27. http://dx.doi.org/10.35632/ajiss.v22i2.455.

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Located in the region of Alam (modern Khuzistan), Jundishapur was founded by the Sassanid emperor Shahpur I in 260. This city was home to the Jundishapur school (madrasah), one of the most important science centers in history, that harmonized within itself classical Greek philosophy, Indian culture, and the Persian scientific heritage. This fact becomes clear when one looks at its rich curriculum, which ranges from medical science and pharmacology to philosophy. This complex consisted of several sections, such as a medical school (bimaristan), a pharmacology laboratory, a translation bureau, a library, and an observatory. It also had a deep influence on Islamic culture and civilization through its professors, who, in the early years of `Abbasid rule, began to settle in the capital city of Baghdad and eventually established a similar school modeled on their school in Jundishapur. From that point on, these professors made a significant contribution to Muslim medical science and philosophy.

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36

Söylemez, Mehmet Mahfuz. "The Jundishapur School." American Journal of Islam and Society 22, no. 2 (April 1, 2005): 1–27. http://dx.doi.org/10.35632/ajis.v22i2.455.

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Located in the region of Alam (modern Khuzistan), Jundishapur was founded by the Sassanid emperor Shahpur I in 260. This city was home to the Jundishapur school (madrasah), one of the most important science centers in history, that harmonized within itself classical Greek philosophy, Indian culture, and the Persian scientific heritage. This fact becomes clear when one looks at its rich curriculum, which ranges from medical science and pharmacology to philosophy. This complex consisted of several sections, such as a medical school (bimaristan), a pharmacology laboratory, a translation bureau, a library, and an observatory. It also had a deep influence on Islamic culture and civilization through its professors, who, in the early years of `Abbasid rule, began to settle in the capital city of Baghdad and eventually established a similar school modeled on their school in Jundishapur. From that point on, these professors made a significant contribution to Muslim medical science and philosophy.

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37

Solopova, M. A. "First Schools of Philosophy in the World of Classical Antiquity (IVth Century BC)." Social’naya politika i sociologiya 19, no. 2 (June 30, 2020): 158–65. http://dx.doi.org/10.17922/2071-3665-2020-19-2-158-165.

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the article is devoted to the history of the formation of the first schools of philosophy in Ancient Greece in the 4th century BC. The author examines the meaning of the word “school”, analyzes the main features of the first philosophical school of antiquity – the Academy of Plato in comparison with the earlier schools of the pre-Socratics and Aristotelian Lyceum. The article argues that, in addition to the systematic nature of teaching philosophical sciences, a feature of the activities of philosophical schools was that in each of them a canonical corpus of texts was created and thereby provided conditions for the further development of philosophy as a predominantly exegetical tradition.

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38

Leng, Lu, and Zhenyu Gao. "The Development and Contextualization of Philosophy for Children in Mainland China." Teaching Philosophy 43, no. 3 (2020): 245–80. http://dx.doi.org/10.5840/teachphil202082124.

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The past three years have seen a steady growth of interest in researching and practicing Philosophy for Children (P4C) in educational settings in China because many educators and administrators consider it as a coherent curriculum for developing student critical, creative, caring and collaborative thinking. Excited and gratified with children’s philosophical sensitivity and enthusiasm, three representative Elementary Schools in mainland China, namely South Station Elementary School from Yunnan Province, Shanghai Liuyi Elementary School, and Washi Elementary school from Zhejiang Province, started to practice P4C in the late 1990s and the early twenty-first century. Without succumbing to the aggravated uniformity of the educational system, the three schools demonstrated innovative ways to reform their educational practice, which helped to develop a different form of Chinese educational praxis. This study provides a review on three schools’ P4C practice from the perspective of motivation, development of school-based curricula, the mode and effect of P4C. The three schools found Lipman’s P4C curriculum inspiring but, for the most part, culturally and contextually inappropriate, thus developed their own P4C textbooks, pedagogy and conceptual framework. The study further offers glimpses of P4C historical development in the past thirty years in the model schools, and discusses the challenges, opportunities, existing methodological approaches, theoretical and practical tensions that Chinese P4Cers experienced when P4C being practiced. Then it proposes methodological advancements and possibilities of future P4C practice and research in mainland China.

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39

Alymova, Elena, and Svetlana Karavaeva. "Socratic schools as Problem of Actual Studies of Ancient Philosophy." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 13, no. 2 (2019): 670–82. http://dx.doi.org/10.25205/1995-4328-2019-13-2-670-682.

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This article deals with a problem of relevance of the investigation of such a philosophical and cultural phenomenon of the Antiquity as the Socratic Schools. In this connection we treat as a problem the concept of Philosophical School in the Ancient world, analyze the phenomena of σχολή, διατριβή and αἵρεσις, distinguish these phenomena from the phenomenon of school as a specially organized society. We go into details of the Introduction of the famous doxographic work of Diogenes Laertius and on the basis of scrutiny of the terminology used by him we elucidate his interpretation of the phenomenon of Philosophical School.

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40

Hermawan, Agus, and Emily B. Tan. "Philosophy of education: “Tut Wuri Handayani” as the spirit of governance process in Indonesia's educational organization." International Journal of Humanities and Innovation (IJHI) 4, no. 2 (June 30, 2021): 82–85. http://dx.doi.org/10.33750/ijhi.v4i2.112.

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‘Tut Wuri Handayani’ is the slogan of the National Education of Indonesia, written in Sanskrit. It is a philosophy of education that Ki Hajar Dewantara originally promoted. Practically, it is an accumulation of educational processes that prioritize the transformation of good character and knowledge through a governance organization that is instigated by educational leadership. In this regard, the paper utilizes the literature review method to get information from researchers published in refereed journals regarding process governance, model of governance organization in school and synthesizes the information to show how the school leaders can promote “Tut Wuri Handayani” in order that it can be integrated into the school governance. This paper invites researchers to apply qualitative research designs to explore the possibility of implementing the Philosophy Education: “Tut Wuri Handayani” in the governance organization of Schools in Indonesia. Indonesia's educational system has experimented with several forms of leadership. The paper discusses the necessity of promoting the Indonesian philosophy of education, ‘Tut Wuri Handayani,' to preserve its worth as a guide for all school leaders and instructors to maintain a positive attitude and behavior to achieve educational goals. School leaders and instructors are encouraged to use this Indonesian Philosophy of Education to ensure that children always receive a decent education and in all places. The authors also recommend that module and curriculum creators collaborate with learning facilitators to integrate the Philosophy of Education: ‘Tut Wuri Handayani' as one of the school governance principles and values. In addition, this research suggests that future researchers use qualitative research designs to investigate the influence of the implementation of ‘Tut Wuir Handayani' on students, school leaders, teachers, and other stakeholders in a sample of Indonesian schools.

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41

Kaluđerović, Željko. "Arche of Philosophy Teaching in Vojvodina." Pannoniana 3, no. 1-2 (December 1, 2019): 54–69. http://dx.doi.org/10.2478/pannonia-2019-0004.

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Abstract In this paper, the author tries to identify the level of autonomy of Sremski Karlovci Grammar School in creating its curricula, particularly for philosophical subjects, since its establishment in 1791 until 1921. Although it might be considered that the teaching of philosophical subjects, during the first 130 years of the history of Sremski Karlovci Grammar School, automatically followed the changes of curricula, in reality this was not the case. Moreover, it seems that the teaching of philosophy in Sremski Karlovci Grammar School had a specific evolution, relatively independent of implemented curricula, which is confirmed by the analysis of its “Programmes” and “Reports”. For example, even though that there were two different curricula implemented in the school from 1792 to 1825, the same philosophical subjects were taught: Logics and Ethics (they were also taught within curriculum for 1849/50 school year and 1850/51 school year). From 1825 until 1847/8 school year, Logics was probably the only philosophical subject taught in the Grammar School, even though two curricula were implemented in this period as well. In the school year 1853/54 a new curriculum was introduced in Sremski Karlovci Grammar School, according to which the teaching of philosophy subjects was sublimated into one subject, Philosophical Propedeutics. During the following two school years (1854 and 1855) this school subject comprised the lectures on Logics, Psychology, Metaphysics, and History of Logics. From 1856 school year until the end of the analyzed period, only two courses were held on Philosophical Propedeutics: Logics and Psychology. Within these 65 years there were many changes of the names of these subjects, as well as the scope of their teachings, sequences of lectures and literature; however they rarely coincided with changes of curricula, as well as of adopted laws, regulations, and decrees.

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42

Venkatasubramanian, Arvind. "the conundrum in the collective indian psyche regarding teaching philosophy in schools." childhood & philosophy 16, no. 36 (December 5, 2020): 01–26. http://dx.doi.org/10.12957/childphilo.2020.53518.

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India now constitutes approximately 17% of the world’s population and has a high proportion of younger people. Philosophy for school children aims to create better citizens of the future. In this article, I establish the need to teach philosophy to children in schools, especially in India. Subsequently, I discuss the readiness of Indians to accept philosophy in the school curriculum, their conundrum in understanding the need for philosophy in a school setting, and the East-West dilemma concerning the teaching of philosophy in schools. The concept of self-realization is important in education. Socrates claimed that an unexamined life is not worth living. However, the self-realization concept of the West differs from that in India. While the former perceives self-realization as a way to construct a good individual, the latter has always emphasized the cessation of the individual and focused on the incomprehensible truth human languages cannot capture. Western philosophy is concerned with questioning, inquiry, and the problems of philosophy. The East is concerned with bringing such questioning to an end. Matthew Lipman focuses on increasing curiosity, accelerating the thinking process, teaching logic and formal reasoning, and the intellectual enhancement of children. Indian philosophy, yoga, and meditation are all concerned with the cessation of consciousness. The key question concerns the approach one may choose to adopt in teaching philosophy – accelerating or decelerating the thought processes of children? Indian parents are the primary decision-makers in their children’s education, and sometimes throughout their careers and lives. Unless clarity emerges in the Indian and global community regarding this issue, there is no clear starting point for teaching philosophy to children in India. This article aims to raise critical awareness among global citizens regarding this conundrum in the collective Indian psyche. Unless the world’s psyche is inserted into the place of the Indian psyche, the great barrier between the West and the East regarding philosophy in the school curriculum cannot be bridged.

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Shevtsiv, Ivan. "Christian Philosophy in the Works of T.G.Shevchenko." Ukrainian Religious Studies, no. 51 (September 15, 2009): 110–16. http://dx.doi.org/10.32420/2009.51.2082.

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We call philosophers seekers or lovers of wisdom. Each philosopher has his or her own personal ways of seeking the truth-truth, that is, the ways of understanding and their beliefs. Such ways and beliefs may be similar to the same beliefs or understandings and statements of others. Then we call it a school of philosophy or direction.

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Kravchenko, S. A., and A. V. Shestopal. "Philosophy and Sociology Studies." MGIMO Review of International Relations, no. 5(38) (October 28, 2014): 151–58. http://dx.doi.org/10.24833/2071-8160-2014-5-38-151-158.

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Philosophy and Social science school of MGIMO has received both nationwide and international recognition. The traditions of the school were laid by two highly respected scientists and science managers, George P. Frantsev, who was the rector MGIMO during the crucial period of its early years, and Alexander F. Shishkin, who was the founder and head of the Department of Philosophy. The former belonged to one of the best schools of antic history studies of the Petersburg (Leningrad) University. Frantsev made a great contribution to the restoration of Russian social and political science after World War II. After graduating from MGIMO, he worked at the Foreign Ministry of USSR, and then served as a rector of the Academy of Social Sciences and chief-editor of the journal "Problems of Peace and Socialism" in Prague. He consistently supported MGIMO scientists and recommended them as participants for international congresses and conferences. Shishkin was born in Vologda, and studied in Petrograd during 1920s. His research interests included history of education and morality. He was the author of the first textbook on ethics in the postwar USSR. Other works Shishkin, including monograph "XX century and the moral values of humanity", played a in reorienting national philosophy from class interests to universal moral principles. During thirty years of his leadership of the Department of Philosophy, Shishkin managed to prepare several generations of researchers and university professors. Scientists educated by Shishkin students consider themselves to be his "scientific grandchildren". The majority of MGIMO post-graduate students followed the footsteps of Frantsev in their research, but they also were guided by Shishkin's ideas on morality in human relations. Philosophy and Social science school of MGIMO played an important role in the revival of Soviet social and political science. Soviet Social Science Association (SSSA), established in 1958, elected Frantsev as its president, and G.V. Osipov as a deputy president. A year later Osipov became president and remained so until 1972.

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Alerby, Eva, and Maj‐Lis Hörnqvist. "Reflections from a school on a school." Reflective Practice 6, no. 2 (January 2005): 319–25. http://dx.doi.org/10.1080/14623940500106609.

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Bruun, Kayla. "Finalists, 2008 Kids Philosophy Slam, High School." Questions: Philosophy for Young People 8 (2008): 8–10. http://dx.doi.org/10.5840/questions200889.

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Lago-Bornstein, Juan Carlos, and Lourdes Salcedo-Tavira. "Philosophy Goes to the School of Education." Thinking: The Journal of Philosophy for Children 14, no. 4 (1999): 34–48. http://dx.doi.org/10.5840/thinking19991446.

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Kryshmarel, V. "METHODICAL FEATURES OF PHILOSOPHY EDUCATION IN SCHOOL." Pedagogical Education: Theory and Practice 1, no. 25 (November 23, 2018): 90–95. http://dx.doi.org/10.32626/2309-9763.2018-25-1.90-95.

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Rothe, Matthias, and Bastian Ronge. "The Frankfurt School: Philosophy and (political) economy." History of the Human Sciences 29, no. 2 (April 2016): 3–22. http://dx.doi.org/10.1177/0952695116637523.

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English, Parker, and Thomas Foster. "Philosophy Courses for Gifted High School Students." Teaching Philosophy 19, no. 2 (1996): 127–36. http://dx.doi.org/10.5840/teachphil199619229.

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