This blog is for philosophers, teachers who'd like to learn to teach AP-CP, interested students, and friends. It is also an American IPO source site. I will blog and invite guest bloggers to write on relevant ideas & aspirations, arguments, plans & projects, events, news, and people.
Educators use age-old questions to spark high-level thinking and discussion- By LAURA PAPPANO
“Can you be scared and brave at the same time?” asks Charlotte Ljustina, a junior math and English double major and one of 19 Mount Holyoke students working in teams of three to help youngsters explore philosophical topics. This is the first of seven weekly sessions that bring students in Professor Tom Wartenberg’s “Teaching Children Philosophy” course to the charter school.
The Society for Philosophy and Psychology is the premier scientific and educational organization for philosophically interested psychologists and psychologically interested philosophers in North America. The purpose of the SPP is to promote interaction between philosophers, psychologists and other cognitive scientists on issues of common concern.
Cultural differences relate to individual differences.The work of Geert Hofstede in particular has had a profound influence on cultural psychology. He identified a number of dimensions along which cultures may differ. One in particular that has played an important role in the study of cultural differences in thinking is the distinction between individualist and collectivist cultures. To oversimplify a bit, an individualist culture is one that emphasizes the priority of the individual. A collectivist culture is one that prizes the group identity in which members of the culture strive to satisfy the goals of the group. Most cultural groups in Western societies are individualist cultures, while most cultural groups in East Asian societies tend to be collectivist cultures.
-Are cultures and countries the same? If not, why?
-Are cities and cultures the same? How about villages? Or your local sports club?
This article is an easy to understand introduction into cultural differences and the field of cultural psychology. Good COPI stimulus material.
What do most philosophers believe? The question may only interest other philosophers—and when it comes to such esoteric concerns as the “analytic synthetic distinction,” this is probably true.Two contemporary philosophers, David Chalmers and David Bourget, decided to find out where their colleagues stood on 30 different philosophical issues by constructing a rigorous survey that ended up accounting for the views of over 3,000 professors, graduate students, and independent thinkers.
Directed by Paul Janman. With Futa Helu, 'Atolomake Helu, Sisi'uno Helu, Kik Velt.
Ancient philosophy, opera and Tongan culture come together in this intimate portrait of a teacher, his school and his people as they navigate a sea of repression and doubt in a small but troubled Pacific island kingdom.
No. It helps make us coherent to ourselves, and that’s a never-ending project.
The structure of universities demands that a field be designated as a science, a social science, or one of the humanities. This structure has ill served philosophy. It’s not a science, and it’s not a social science. Therefore it belongs, by default, to the humanities, rubbing shoulders with English literature and art history. And what are the humanities? They are premised, according to one cultural critic, Leon Wieseltier, who is among the most impassioned contemporary defenders of the humanities, on "the irreducible reality of inwardness" and are, in fact, "the study of the many expressions of that inwardness." (Wieseltier’s words were written in response to an essay by my husband, Steven Pinker.)
This definition of the humanities is arguably apposite for the study of art and literature, but most philosophers would reject it, starting with Plato himself. In fact, it sounds like a course-catalog description of the shadow studies in which the prisoners of Plato’s cave are involuntarily enrolled. The man who banished the poets from his utopia would hardly acquiesce in a view of philosophy that rendered it a species of literature. If the arguments of Plato and Descartes, Spinoza and Hume, Kant and Wittgenstein yield us nothing but expressions of our irreducible inwardness, then we can judge them only on aesthetic grounds, as we do Sophocles and Dante, Shakespeare and Milton, Virginia Woolf and James Joyce. Some philosophers might agree to the aestheticizing of the field (Martin Heidegger? Richard Rorty?), but many more would not. Henri Bergson argued that the relentless flow of time captures the essence of reality, and that, therefore, all concepts being static, distort reality. Proust channeled this conclusion into the literary techniques of In Search of Lost Time. But while we evaluate Bergson on the merits of his arguments, argumentative validity has no bearing on the accomplishment of Proust.
The Philosophy of Education Society is pleased to sponsor the annual collections of some of the best work in our field. Each year the Philosophy of Education Society invites its members to submit work for possible inclusion in this collection, and these papers are carefully reviewed by an Editor and Editorial Committee. The refereeing process is anonymous and rigorous; the committee rejects more than half of the essays submitted. Accepted essays are comments upon and returned to their authors for revision. They should be counted as refereed publications.
Great archive of materials in philosophy of education..
Today when a periodical asks its readers a question, it does so in order to collect opinions on some subject about which everyone has an opinion already; there is not much likelihood of learning anything new. In the eighteenth century, editors preferred to question the public on problems that did not yet have solutions. I don't know whether or not that practice was more effective; it was unquestionably more entertaining.
In any event, in line with this custom, in November 1784 a German periodical, Berlinische Monatschrift published a response to the question: Was ist Aufklärung? And the respondent was Kant.
The Slovene philosopher, psychoanalyst and Marxist provocateur Slavoj Žižek follows up his 2006 documentary The Pervert’s Guide to Cinema with a new investigation into "the mechanisms that shape what we believe and how we behave". Mixing deadpan narration with a kaleidoscope of movie clips, Žižek draws on films from Taxi Driver and Full Metal Jacket to Titanic and The Sound of Music to illustrate his theories – a cinema buff’s delight. Released 4 October in the UK, 1 November in the US and 29 November in Poland.
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