By Randall Curren
A significant other to the Philosophy of schooling is a complete consultant to philosophical puzzling over schooling. deals a cutting-edge account of present and debatable concerns in schooling, together with matters touching on multiculturalism, targeted schooling, intercourse schooling, and educational freedom. Written by way of a world crew of best specialists, who're without delay engaged with those profound and complicated academic difficulties. Serves as an critical consultant to the sector of philosophy of schooling.
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Additional resources for A Companion to the Philosophy of Education
A core ethical claim, going back to Zeno 26 STOICISM and taken to stem, ultimately, from Socrates (Long, 1996, chapter 1), is that virtue is the only good, and that other so-called goods (such as health, wealth, and beauty) are, by contrast, "matters of indifference" which have no effect on happiness. For Aristo, this seems to have been both the beginning and the end of Stoic ethics. But Zeno, followed by the main line of Stoic thinking, maintained that things such as health are, at least, "preferable indifferents," and that we are naturally inclined to "select" such preferable things rather than their opposites (Long and Sedley, 1987, s.
Also, selection is increasingly based on proper norms for "appropriate actions" (or "proper functions," kathekonta). In this respect, selection comes increasingly to exhibit the features (consistency, order, rationality) that constitute "the good" for Stoicism. But a crucial further dimension is the realization, noted above, that what matters, ultimately, for human happiness is not obtaining the "preferable" things but selecting them in a rational and ordered (that is to say, virtuous) way. One comes to realize that "virtue is the only good" and the only thing that should be chosen for its own sake (Long and Sedley, 1987, s.
Though much of education in ethics and politics is for these reasons aimed at our desires and emotions, we cannot become prudent or practically wise without more formal education in ethics and statesmanship of the sort that might be gained by listening to Aristotle's own lectures on ethics and politics in the Lyceum. 1-7, X. 6-8; Politics, IV. 1). And without formal instruction such knowledge cannot be guaranteed to be available to him. Moreover, we know that training in rhetoric is crucial for political success, and that it too is part of general education (Rhetoric, 1356a7-9).