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"One must assume we are all familiar with what is commonly called ‘education.’" This is how Schleiermacher begins his famous 1826 lecture on the Art of Education. But in proceeding further—and unlike Rousseau or Locke before him—Schleiermacher carefully avoids assuming that education is primarily about a return to nature or about "soundness" of mind and body. Education is instead an ethical and political undertaking and a pragmatic art whose ultimate object and morality has differed greatly over time. It is exercised as a form of practical influence of the older generation on the younger: "A significant part of the activity of the older generation extends toward the younger," Schleiermacher reasons, and it "is more complete and perfect the more it is governed by an idea of what should happen—the more it has an exemplar to guide its action—the more it is an art." This book offers these and other insights on education—long canonical in Central and Northern Europe—for the first time to an English audience. It also provides five chapters by scholars in education and its history that discuss various aspects of Schleiermacher’s lecture.

"One must assume we are all familiar with what is commonly called ‘education.’" This is how Schleiermacher begins his famous 1826 lecture on the Art of Education. But in proceeding further—and unlike Rousseau or Locke before him—Schleiermacher carefully avoids assuming that education is primarily about a return to nature or about "soundness" of mind and body. Education is instead an ethical and political undertaking and a pragmatic art whose ultimate object and morality has differed greatly over time. It is exercised as a form of practical influence of the older generation on the younger: "A significant part of the activity of the older generation extends toward the younger," Schleiermacher reasons, and it "is more complete and perfect the more it is governed by an idea of what should happen—the more it has an exemplar to guide its action—the more it is an art." This book offers these and other insights on education—long canonical in Central and Northern Europe—for the first time to an English audience. It also provides five chapters by scholars in education and its history that discuss various aspects of Schleiermacher’s lecture.

Paul Feyerabend was one of the most influential forces that changed the intellectual world in the second half of the 20th century. Based on his intimate knowledge of the history and of the contemporary state of the sciences, his background in philosophy, and his genuine interest in the arts, Feyerabend never missed an opportunity to challenge prevalent views on the sciences and philosophy. Feyerabend’s broad interest in cultural affairs included, of course, questions of education, of the ways people are educated (or: indoctrinated) into scientific beliefs and worldviews. He always was appalled by the ways in which sciences and philosophy are taught as truths and as facts rather than as imperfect, questionable theories or, even better, as practices of searching and philosophizing. His reflections touch on a wide range of pedagogical issues, from questions around the shape of educational theories or the role the sciences play or should play in education to the discussion around educational aims and methods. He proposed a unique and very much enlightening approach that relates him closely to Continental European discussions around Bildung in its broadest sense.This volume explores some of the different educational perspectives to which Feyerabend’s thoughts make a highly original and creative contribution. In each section, different scholars from across the globe who are experts in the relevant fields of educational debates will present and discuss the way in which Feyerabend challenges prevalent and enriches future pedagogical discussions.

Paul Feyerabend was one of the most influential forces that changed the intellectual world in the second half of the 20th century. Based on his intimate knowledge of the history and of the contemporary state of the sciences, his background in philosophy, and his genuine interest in the arts, Feyerabend never missed an opportunity to challenge prevalent views on the sciences and philosophy. Feyerabend’s broad interest in cultural affairs included, of course, questions of education, of the ways people are educated (or: indoctrinated) into scientific beliefs and worldviews. He always was appalled by the ways in which sciences and philosophy are taught as truths and as facts rather than as imperfect, questionable theories or, even better, as practices of searching and philosophizing. His reflections touch on a wide range of pedagogical issues, from questions around the shape of educational theories or the role the sciences play or should play in education to the discussion around educational aims and methods. He proposed a unique and very much enlightening approach that relates him closely to Continental European discussions around Bildung in its broadest sense.This volume explores some of the different educational perspectives to which Feyerabend’s thoughts make a highly original and creative contribution. In each section, different scholars from across the globe who are experts in the relevant fields of educational debates will present and discuss the way in which Feyerabend challenges prevalent and enriches future pedagogical discussions.

This book opens up philosophical spaces for comparative discussions of education across ‘East and West’. It develops an intercultural dialogue by exploring the Anglo-American traditions of educational trans-/formation and European constructions of Bildung, alongside East Asian traditions of trans-/formation and development. Comparatively little research has been done in this area, and many questions concerning the commensurability of North American, European and East Asian pedagogies remain. Despite this dearth of theoretical research, there is ample evidence of continued interest in (self-)formation through various East Asian practices, from martial arts to health and spiritual practices (e.g. Aikido, Tai Chi, Yoga, mindfulness etc.), suggesting that these ‘traditional’ practices and pedagogical relations have something important to offer, despite their marginal standing in educational discourse. This book will appeal to all researchers and students of comparative education studies with an interest in issues of interpretation and translation between different traditions and cultures.

This book opens up philosophical spaces for comparative discussions of education across ‘East and West’. It develops an intercultural dialogue by exploring the Anglo-American traditions of educational trans-/formation and European constructions of Bildung, alongside East Asian traditions of trans-/formation and development. Comparatively little research has been done in this area, and many questions concerning the commensurability of North American, European and East Asian pedagogies remain. Despite this dearth of theoretical research, there is ample evidence of continued interest in (self-)formation through various East Asian practices, from martial arts to health and spiritual practices (e.g. Aikido, Tai Chi, Yoga, mindfulness etc.), suggesting that these ‘traditional’ practices and pedagogical relations have something important to offer, despite their marginal standing in educational discourse. This book will appeal to all researchers and students of comparative education studies with an interest in issues of interpretation and translation between different traditions and cultures.

This book opens up philosophical spaces for comparative discussions of education across ‘East and West’. It develops an intercultural dialogue by exploring the Anglo-American traditions of educational trans-/formation and European constructions of Bildung, alongside East Asian traditions of trans-/formation and development. Comparatively little research has been done in this area, and many questions concerning the commensurability of North American, European and East Asian pedagogies remain. Despite this dearth of theoretical research, there is ample evidence of continued interest in (self-)formation through various East Asian practices, from martial arts to health and spiritual practices (e.g. Aikido, Tai Chi, Yoga, mindfulness etc.), suggesting that these ‘traditional’ practices and pedagogical relations have something important to offer, despite their marginal standing in educational discourse. This book will appeal to all researchers and students of comparative education studies with an interest in issues of interpretation and translation between different traditions and cultures.