Philosophy of Paideia

"""""28 chapters and 23 contributors.
Review in English NoMe http://nome.unak.is/nm-marzo-2012/volume-9-no-1-2014/61-book-review/470-ingerid-s-straume-ed-danningens-filosofihistorie-oslo-gyldendal-akademisk-2013
Anmeldelse i Aftenposten 12. mai av professor dr philos Rune Slagstad http://brett.medianorge.no/share/article208172.ece?id=3220817249""
Anmeldelse Morgenbladet 9-16 august 2013 av Lasse Midttun http://morgenbladet.no/boker/2013/dannelse_ved_reisens_slutt#.UgUeCY3WMXE (abonnement)"
Anmeldelse Minerva.net http://www.minervanett.no/anmeldelse-danningens-filosofihistorie/"
"Bedre Skole" 4/2013 v. Tore Frost  http://www.utdanningsforbundet.no/Fagtidsskrift/--Bedre-Skole/Arkiv/2013/Nr-12009111/""

'The Mind's Road to God. Iamblichus' De vita Pythagorica as Neoplatonist Biography and a Manifesto of Neoplatonist Paideia'

The paper advances a new interpretation of Iamblichus' De Vita Pythagorica and discusses its place in the history of neoplatonist biography from Porphyry's Vita Plotini to Gregory of Nyssa's De vita Moysis.

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The soul, duly prepared by exhortation to the study of true philosophy, finds herself in gradually advancing to the greater from the less. It should be noted that the one-paragraph reference to Olympiodorus herein (p. 9), while perfectly congruous with the exposition, is strictly impossible as he was in fact much posterior in historical time to Iamblichus. This editorial interpolation was mistakenly left in the final draft years before it was subsequently uploaded, an error for which the editor apologizes. No reader has ever noticed or objected to this mistake, and so we are not going to correct it now. Undoubtedly, neither Iamblichus nor Olympiodorus would object in spirit, for they were not mere philologists, and both of them are quoted correctly herein. They are in fact spiritual brothers and work together in this presentation for the true benefit of souls. It is like the friendly table talk between Callimachus (d. 240 B.C.) and Heraclitus portrayed in a beautiful and philosophically accurate woodcut published in 'The Dial' just before it ceased publication about a century ago--it could never have happened but it should have and (at least in the mind of Callimachus) did indeed occur, or so the artist surmised.

Aristotle has been continuously at the frontier of philosophical reflection for almost 2400 years. Throughout the 20th century the influence of his practical philosophy has been growing. His «non-modernist» concept of phrónêsis or practical wisdom is attracting increasing interest as an alternative to both «modernism» and «post-modernism». This book is a meticulous study of Aristotle's phrónêsis and its applications to the fields of personal development or character formation and of ethical virtues. It also relates phrónêsis to the wider context of Aristotle's theoretical philosophy and of his different ways of knowing, and to both theoretical and practical concerns within modern social and action research. The whole of Aristotle's thinking is radically practice-based and directed. However, it never loses its theoretical focus. His theoretical philosophy is fundamentally dialogical. Hence, the relevance of Aristotelian thinking is striking for the current reconfigurations in the social organisation of learning and knowledge production.

"""Chapters:

Ingerid Straume and Giorgio Baruchello: Creation, Rationality and Autonomy - a brief introduction.

Angelos Mouzakitis: Chaos and Creation in Castoriadis’s Interpretation of Greek Thought

Catharina Gabrielsson: Origins as a Sign of Pathology in Architectural Thinking

Suzi Adams: Castoriadis, Arnason and the Phenomenological Question of the World

Giorgio Baruchello: Odd Bedfellows: Cornelius Castoriadis on Capitalism and Freedom

Sophie Klimis: From Modernity to Neoliberalism: What Human Subject?

Andrea Gabler: Artistic Critique? Socialisme ou Barbarie’s and Castoriadis’s Revolutionary Work Research

Harald Wolf: The Power of the Imaginary

Ingerid Straume: Castoriadis, Education and Democracy

Kristina Egumenovska: A Wreath of Subjectivity and Time

Stathis Gourgouris: Autonomy and Self-Alteration

"""

The Allegory of the Cave not only is the most read passage of Plato’s Republic, but also is one of the most analyzed passages of the history of Western philosophy. The reason of the huge interest raised by this image is that it has represented for centuries – and it represents even now – a wonderful riddle. Nevertheless, the largest part of the interpreters tends to not consider an essential element in order to understand the meaning of the allegory. Indeed, they overlook that the scenery described by Plato represents an image of our condition in regard to παιδεία and ἀπαιδευσία. The purpose of this paper is to give, after a precise reading of the allegory (§1), an interpretation of the passage with an emphasis on pedagogical aspects (§2), trying to explain why, according to Plato, the cave represents the world of ἀπαιδευσία and, secondly, pointing out the way proposed by Plato in order to exit the cave.
Keywords: Plato – Cave – παιδεία – ἀπαιδευσία – περιαγωγή

L’allegoria della caverna non solo è il passo più letto della Repubblica di Platone, ma è anche uno dei passi più commentati della storia della filosofia occidentale. La ragione dell’enorme interesse generato da questa immagine risiede nel fatto che essa per secoli ha rappresentato – e rappresenta tuttora – uno stupendo enigma. Tuttavia, la maggior parte degli interpreti tende a non considerare un elemento fondamentale per comprendere il significato dell’allegoria. Infatti, essi ignorano che lo scenario descritto da Platone rappresenta un’immagine della nostra natura in termini di παιδεία e ἀπαιδευσία. Scopo di questo saggio è fornire, dopo un’attenta lettura dell’allegoria (§1), un’interpretazione in chiave pedagogica del passo (§2), tentando di spiegare perché, secondo Platone, la caverna rappresenta il mondo dell’ἀπαιδευσία e, in secondo luogo, precisando quale sia la strada indicata da Platone per uscire dalla caverna.
Parole Chiave: Platone – Caverna – παιδεία – ἀπαιδευσία – περιαγωγή

In the philosophy of education, the concepts of ‘democracy’ and ‘education’ are closely related. Traditionally, democracy – the self-rule of the people – has been justified through education of some sort, from the Greek paideia to contemporary citizenship training programmes. Education makes the difference between mob rule and legitimate majority rule. However, contemporary conceptions of ‘democracy education’ tend to emphasise the integrative and social aspects of democracy (Dewey’s ‘democracy as a mode of associated living’) at the cost of its political aspects (democracy as a form of rule). A different approach is found in the philosophy of Cornelius Castoriadis, who sees in democracy the ability to question the existing institutions and create new ones. Since democracy thus understood is without guarantees, the cultivation of citizens’ responsibility and self-limitation is of the utmost importance. By putting education at the centre of his political thought, Castoriadis situates himself in the great tradition from Plato to the Enlightenment. The paper gives an introduction to Castoriadis’ philosophy, focussing on education in a democracy and its ontological premises. Opposed to what he called “traditional thought”, Castoriadis sought to elucidate the role of the imagination, autonomy and creation in order to conceptualise the creation of something entirely new.

Fragen der Erziehung und Bildung gewannen in der griechischen Philosophie und Kultur eine herausragende Bedeutung. Der Beitrag unternimmt den Versuch einer Annäherung an die antiken  Anfänge der Erziehungs- und Bildungsphilosophie,  wobei sich auf den Diskursraum Athen im 5. und 4. vorchristlichen Jahrhundert konzentriert wird. Er ist zweigeteilt: Im ersten Teil [....] wurde zunächst beschrieben, wie die Antike in den vergangenen Jahren und Jahrzehnten zunehmend aus dem pädagogischen Diskurs verschwunden und gegenwärtig in historischen und systematischen Einführungen und Überblickswerken wie auch in Forschung und Lehre kaum mehr präsent ist. Zugleich sollte dargestellt  werden, warum dieses Verschwinden als Verlust zu betrachten ist und inwiefern es für das gegenwärtige pädagogische Denken bedeutsam sein könnte, die Erinnerung an seine Anfänge, jenseits eines bloß musealen Interesses, lebendig zu halten. Nach diesen Vorbemerkungen wurde kurz auf die Schul- und Unterrichtspraxis im klassischen Athen geblickt, um das Neue der erziehungs- und bildungstheoretischen Reflexion, die hier einsetzt, deutlicher werden zu lassen. Im zweiten Teil [...] werden vor diesem Hintergrund einige Schlaglichter auf die für die Theoriegeschichte maßgeblichen Entwürfe dieser Zeit geworfen.

Is it possible to derive a theory of formative education from the philosophical tenets of Renaissance humanism? Such a question is harder to answer than one might expect. In fact, while the many forms of philosophical “humanisms” have often either departed from, ignored, or neglected their connections with Renaissance culture, historians have often failed to acknowledge the humanists’ philosophical dimension. This bidirectional neglect completely misses the philosophical legacy of Renaissance humanism, which precisely consists in the philological attitude as a way of philosophizing. This paper takes the opposite stance, inquiring into the philosophical meaning of Renaissance humanism, asking how this meaning is related to the humanist models of formative education, and how such models are still alive (and under pressure) in formal educational contexts today.

This paper was published as 'Essene Adoptions and the Essene Houses of the Community (CD XIV.12-17 and 4Q266 I 5-13) as the Charitable Educational Institutions of the Villages and Towns of Ancient Judaea', Qumran Chronicle 23, 1–2 (October 2015), pp. 345–371. It argues that the two hundred or more Essene celibate male communities distributed across ancient Judaea in the early Roman period functioned as educational institutions, offering education to adoptees from poor Jewish families of the region. These adoptees worked in agricultural tasks or artisanal work alongside their mentors in the rural agrarian economy, learning an economically useful skill after a fashion not afforded by their blood kin. Within the new, spiritual families of the Essene celibate male order these adoptees from poor rural families also gained extensive education in Jewish Law and Tradition in sessions which continued during and following the communal evening meal. The Essene movement through this process of adoption directed towards a dual education in practical work and religious tradition innovated the opportunity for poor youths of the rural, manual working population to gain education. The personal expense for adoptees in this process included the extremely rigorous discipline of what was usually a full working day followed by study during hours after sunset. These opportunities meant that within Judaism, within the Essene movement, were created opportunities for paideia which were not normally open to children not born into elite families. The origins of this schooling for the poor are visible in the document from Qumran now most commonly known as 4QInstruction. The paper shows that Philo's characterisation of the celibate male Essenes as poor, rurally located philosophers is historically accurate, and points to the Essene communities as centres of educational innovation, spreading sophisticated education amongst the rural poor through the vehicles of intensely communal communities of rurally located celibates and charitable adoption with educational goals. It is likely that girls were also adopted and received similar educational opportunities in connected local houses of communally living Essene women, who may have usually been widows. Many of the males of the 'celibate' Essene male communities may have already have previously fathered children in marriages, passing later in life into intensively communal, all-male community houses. Such men, rather than continuing to father children, moved to a style of life within charitable, intensively communal houses distributed across rural Judaea. There was probably also such a house in Jerusalem. In the macroeconomic perspective, as well as affording opportunities for the education of children from very poor families, the Essene innovations of communal dwelling, adoption and education of poor children ameliorated the harshness of poverty for the rural population and functioned as a population limiting mechanism. Many males and females in the movement were either delayed in starting families or renounced the opportunity to have children themselves completely. Many males or females did not have as many children as was normal in other groups since they moved on to a 'celibate' community after having reared a smaller family. The duration of the final phase of education in the adopting fictive kinship Essene communities appears to have been three years. On completing their education within such communal groups, young men and women were probably afforded the opportunity to marry. These realities gave rise to Josephus' observation that the men of the marrying Essene order tested their future wives for three years before marriage. While paideia in the Greco-Roman world was generally offered only to the children of the wealthy, within the Essene movement rurally located fictive kinship groups afforded education on a charitable basis to the children of many rural families, in particular to the children of very poor families willing to give up, out of economic need, their children for adoption. Such social practice effectively reversed, in a startlingly extreme fashion, the social conventions concerning what economic sector of the ancient population might be expected to have gained formal and extensive education. Philo lauds very poor Essenes, rather than the very rich, as the greatest experts in Jewish tradition.

Paideia is a fundamental concept in the Wisdom of Solomon; in its various manifestations, it appears to function as a unifying factor in a text for which early scholarship claimed multiple authorship and which all modern experts agree can be somehow divided into three parts based either on genre, foci, or perspective. Paideia, even more than the ever present Sophia, strings these sections together into a coherent whole and reveals an integral aspect of this Hellenistic author’s worldview. Paideia leads to an immortal life in the presence of the divine (6:17-19; 7:14). A rejection of paideia leads to the soul going astray (17:1), impiety, and ultimately the death of the soul (1:16-2:24). The author, in the third section of the text, makes divine paideia the tool in his pseudo-historical, universal drama. Those who learn from the deity’s paideia are the righteous; those who do not are doomed to ungodliness. This paideia is part of God’s testing of humanity, the divine agon, and can even include somatic death (3:1-6). It is all of these various nuances which I hope to explore in this paper, to see both how they function on their own, but also how they work together in the author’s overall program and how they compare to similar discussions taking place in the cultural milieu.

The object of this sketch is to attempt to reflect on the ancient Greek culture, analyzed with a view to the current search for the ideal of a beautiful man, and ways of its conscious fulfillment. The attempt is conducted through the prism of the term of areté, within the frame of which attempts will be made at capturing some of the oldest aspects of the Hellenic culture in this respect. This kind of approach to the issue refers to Werner Jaeger’s stance. In his opinion, it is not paideía which is the primal and „natural theme of the Greek culture,” but “the term areté, which leads us back to the oldest times”. The research area delineated by this sketch will be designated by selected works of Homer and Hesiod, as well as Protagoras’ and Socrates’ relevant thought passed by Plato on to future generations. Exposed in this research undertaking, the senses of the term areté – with their reference to the concept of human life – will, on the one hand, reveal its typical semantic continuity, and on the other one, they will show its novelty, which characterizes it in a culture-forming and existential manner , and which is introduced by each of the thinkers in question. It is the novelty which comes to be manifested in the Homeric reasonable advice and bravery in fight, Hesiodian life wisdom, Protagorean learned proficiency in household and state matters, as well as the learned good citizenship and the Socratic concept of justice, whose definition is invoked in Book IV of Plato’s Republic.

Key words: Areté, ancient Greek culture, civic virtue, Greek ideal of a beautiful man, Homeric hero, life and civic wisdom, paideía, justice. Hesiod, Homer, Plato, Protagoras, Socrates.

Starting from an analysis of Greek society, wholly orientated, in political terms, towards creating an essentially structural paideia, the author aims to illustrate how the mystical alternatives represented an attempt to accede to an alternative way of salvation to that offered by the political religion. The Pythagorean sect represented such an alternative and precisely because of its characteristics as a communitas, was exposed to the typical tensions of the structure/anti-structure dialectic which pervaded the society. In this light the events which culminated in the anti-Pythagorean revolt are examined and interpreted. Having considered the general political context, the role of silence within the initiation ritual of the sect is analysed, firstly by considering some interpretations which concentrate more on the doctrinal contents to leave unsaid rather than on the actual use of silence as a structural moment of the initiation ritual. The role of silence as part of the ritual practice is then analysed, identifying four fundamental phases: an initial physiognomic and anamnestic exam; a preliminary three-year period; a further intermediate period of five years; and a final phase of either aggregation to the communitas or violent expulsion. In this perspective silence was interpreted as a period of ritual death and rebirth, inserted within a specific initiation context.

Unfortunately, this book (my PhD thesis defended in 1993) was written in Norwegian, which gives it a much smaller audience than it deserves. The book follows the inner connections between the Greek concepts of experience (empeiría), dialogue or dialectics, and politics (in its original, Aristotelian meaning). The book explores these connections logically and historically from Socrates, Plato and Aristotle throough Stoic, Skeptical, and other ancient philosophical schools, to where they transform into religious philosophy (in Philo Judaues / from Alexandria). The whole endeavour was started as an attempt at a critical "Ausainandersetzung" with modern social research methodology as "empirical". The discussions are based on a thorough reading of primary sources. Cf. the uploaded index locorum.

In this contribution, I focus on a particular case study of women’s education and dance, looking at the arkteia ritual which was held in honour of Artemis at Brauron and Mounichia. I aim to reassess why the little girls involved in the celebration were called bears. This, in turn, will shed new light on the way in which dance functioned as a means of education in ancient Greece. I believe that considering each of these questions will prove reciprocally illuminating for both. Highlighting the role of dance in religious education provides a new approach to the question of the arktoi, while the particular case study of the arktoi in turn yields valuable information about how dance was thought to contribute to the development and socialisation of young women. In order to make this connection, I will need to rely upon two crucial concepts that belonged to ancient Greek collective imagination. The first concept is mimesis (μίμησις, imitation), which in the analysis of dance concerns the relationship between physical movement and intrinsic or essential characteristics of personal identity. The second is agriotēs (ἀγριότης, wildness), including the ways in which it could function as a marker for lack of education or civilisation. I shall argue that the girls were called bears be- cause they resembled ‘wild’ bears in the clumsiness of their physical movements,

19.- Joaquín E Meabe - Materiales  de estudio para revisar y aprender con Paideia de Werner W.  Jaeger 1 – Antipaideia.

Organizado inicialmente para servir de apoyo en las clases destinadas a los participantes del Seminario de Filosofía Práctica Clásica del Instituto de Teoría General del Derecho (ITGD) que ha funcionado en la órbita de la Facultad de Derecho de la UNNE de Corrientes, los textos que aquí se vuelven a discutir en estos drafts originariamente se elaboraron entre los años 1986 y 1998 y se leyeron en cuatro sesiones consecutivas durante las dos últimas semanas de abril y las dos primeras de mayo de 1998 y se ha utilizado como material complementario para el estudio de Paideia que se ha llevado a cabo en dicho Seminario en el primer semestre del mismo año y luego en años sucesivos y hasta la actualidad.

Tal como se expuso fue editado con un tiraje muy limitado en 1998 (Corrientes, ITGD, 1998 [edición no comercial]) y así se reeditó el año 2000 (Corrientes, ITGD, 2000 [edición no comercial]). Ese mismo año 2002 traduje y comenté la ponencia de Debra Nail Plato's Antipaideia: Perplexity for the Guided presenta por la autora en el Congreso de Filosofía de Boston de 1998, traducción que se distribuyó como material de lectura ese mismo año 2000 con una circulación restringida para los miembros del Seminario sobre Paideia en el ITGD (La antipaideia de Patón: perplejidad para el discípulo, trad. cast. de J.E. Meabe, Corrientes, ITGD, 2000).

Con posterioridad todo el material se incluyó en una edición comercial en 2012 que también ha tenido una circulación limitada (vid J. E. Meabe: Introducción a Paideia de Werner Jaeger. Una guía para el conocimiento de sus principales temas – cuatro Lecciones, Corrientes, Moglia ediciones, 2012). En esa última edición se agregaron numerosas notas a pie de página y se actualizaron algunas referencias sin alterar para nada el texto de 1998 y se agregó un apéndice con el examen del trabajo de Debra Nails.

Estos drafts están destinados a una futura reedición ampliada de la obra. Aquí se reexamina la opinión presentada en el Congreso de Filosofía de Boston de 1998 por Debra Nails, en su trabajo titulado Plato's Antipaideia: Perplexity for the Guided, (vid Proceedings of the 20th World Congress of Philosophy (1998), http://www.bu.edu/wcp/Papers/Anci/AnciNail.htm).

Para el significado y el uso de antréptika vid Joaquín E. Meabe: Anatréptika. Un recorrido por la parte maldita de la filosofía (Corrientes, Moglia editores, 2010). Aquí, en este décimo noveno draft, vamos a detenernos en el examen de la antipaideia de Platón tal como lo platea Debra Nails. Este y los demás estudios de esta serie de drafts, tienen, ante todo, una austera finalidad descriptiva que respeta los puntos de partida del autor y se proponen  volver a examinar críticamente la totalidad del libro, llamando la atención y, al mismo tiempo, respecto de los temas importantes de cara a su lectura para el interesado en las cuestiones de filosofía práctica. Desde ya, como todo comentario responsable, la serie completa de estos trabajos pretende estimular el contacto directo con la obra y servir de guía antes que reemplazar al texto. Esa acotada agenda ha definido la función y el alcance de tales estudios destinados a servir de carta de navegación y apropiada compañía de una obra tan notable como exigente, más por el tema que por el discurso mismo, que el autor se esfuerza por colocar al alcance del lector inteligente y dispuesto a instruirse.

Resumen El fenómeno de la sofística en la Grecia clásica representa un momento fundamental de la vida intelectual de los griegos, especialmente porque es un efecto del surgimiento y desarrollo de la democracia en Atenas. El presente artículo pretende mostrar de manera amplia el movimiento sofístico de la Atenas del siglo V, y, es-pecialmente, sus repercusiones para la enseñanza de la virtud política, como parte del proyecto de la paideia sofística. Estos aspectos generales se ejemplificarán con más precisión exponiendo el pensamiento de uno de los sofistas más recono-cidos de su tiempo: Protágoras de Abdera. Abstract The phenomenon of sophistry in ancient Greece represents a fundamental moment in the intellectual life of the Greek, especially because it is an effect of the emergence and development of democracy in Athens. This article aims to show the sophistic movement of the Athens of the V century and especially its implications in teaching the political virtue, as part of the paideia of sophistry. These general aspects will be accurately exemplified by presenting the thought of one of the most known sophists of his time: Protagoras of Abdera. Forma de citar este artículo en APA: Cadavid Ramírez, L. M. (2014). Los Sofístas: maestros del areté en la paideia griega.

The aim of this article is to provide a philosophical conceptual framework to understand the theoretical roots and political implications of the interpretations of Plato’s work in Jaeger’s Third Humanism and Krieck’s völkisch-racist pedagogy and anthropology. This article will seek to characterize, as figures of localitas, their conceptions of the individual, community, corporeality, identity, and the State that both authors developed departing from Platonic political philosophy. My main hypothesis is that Jaeger’s and Krieck’s interpretations of Platonic paideía shared several core-elements based on a modern conception of State sovereignty and human will, whose fundamental ground is the subjectivist-technical metaphysics. The “production” of a human type (spiritual and/or racial) and a unitary State political community appears in both authors mediated by a theory of political education, that I define as «State typohumanism», that sought its sustenance in Plato’s political philosophy, mainly by means of a distorted understanding of the notions of týpos and ē̂thos, and that, I argue, played a key role in the intellectual legitimization of völkisch-racism. This would be broadly translated into a programmatic and literal understanding of the Platonic Republic which assumes that the inherent function of any State is to produce subjectivities based on national identities grounded on homogeneous characteristics. In these varied characterizations similar appropriations of humanitas have been expressed both in Jaeger and in Krieck.

Στην παρούσα εργασία γίνεται μία σύντομη βιβλιογραφική επισκόπηση διοικητικών δράσεων διευθυντών σχολικών μονάδων με σκοπό την αποτελεσματική διαχείριση κρίσεων σε σχολικές μονάδες. Η κρίση είναι ένα απρόβλεπτο συμβάν, που προκαλείται είτε από φυσικούς είτε από ανθρώπινους παράγοντες, και μπορεί να διακόψει τη λειτουργία και τη βιωσιμότητά των σχολικών μονάδων. Στον αντίποδα μια κρίση μπορεί να γίνει η γενεσιουργός αιτία ανάπτυξης των σχολικών μονάδων στο βαθμό που έχουν σχεδιαστεί και εφαρμοστεί δράσεις αποτελεσματικής διαχείρισής της. Σε αυτές τις διοικητικές δράσεις περιλαμβάνονται ο καθορισμός του ρόλου και των αρμοδιοτήτων των εκπαιδευτικών κατά τη διάρκεια της κρίσης και η υιοθέτηση ενός μετασχηματιστικού στυλ διοίκησης από τους διευθυντές των σχολικών μονάδων. Όπως φαίνεται αποτελεί προτεραιότητα να υλοποιηθούν εξειδικευμένα προγράμματα βασικής εκπαίδευσης και συνεχιζόμενης επαγγελματικής κατάρτισης με σκοπό τόσο οι διευθυντές όσο και οι εκπαιδευτικοί να εξοικειωθούν στο σχεδιασμό και στην εφαρμογή δράσεων αποτελεσματικής διαχείρισης κρίσεων στις σχολικές τους μονάδες.

Tras el recorrido en Academia edu a través de 21 drafts en torno a Paideia presento aquí las nuevas conclusiones sobre mi trabajo impulsado por un doble propósito. De una parte, conservo el anterior punto de partida de mi libro sujeto a una finalidad descriptiva y sinóptica. Pero  agrego un examen de detalle y ofrezco un estado de cuestión en torno a la obra y las controversias que ha desatado. El mayor desafío que afronto tiene que ver con las impugnaciones y reparos levantados frente a una obra de parte de las nuevas generaciones que, al parecer, ya no encuentran en su agenda el estímulo para abordar la herencia de la filosofía de la paideia.  Después del examen de detalle ofrezco un juicio de conjunto para poder valorar con ecuanimidad la obra de Jaeger y así poder percibir su importancia en lo relativo al problema de la filosofía de la paideia.

Joaquin E Meabe - Materiales  de estudio para revisar y aprender con Paideia de Werner W  Jaeger 2 cita de su portada 2 

Estos estudios, que forman una serie de drafts, tienen, ante todo, una austera finalidad descriptiva que respeta los puntos de partida del autor y se proponen  volver a examinar críticamente la totalidad del libro, llamando la atención y, al mismo tiempo, respecto de los temas importantes de cara a su lectura para el interesado en las cuestiones de filosofía práctica. Desde ya, como todo comentario responsable, la serie completa de estos trabajos pretende estimular el contacto directo con la obra y servir de guía antes que reemplazar al texto. Esa acotada agenda ha definido la función y el alcance de tales estudios destinados a servir de carta de navegación y apropiada compañía de una obra tan notable como exigente, más por el tema que por el discurso mismo, que el autor se esfuerza por colocar al alcance del lector inteligente y dispuesto a instruirse.

Edited and Translated by Brian Duvick If for the rest one must also depend on both the esoteric and scientific forms of exhortation, let us take up the latter first, all those that teach the most authoritative and first substances together both to turn people to the theological and intellectual discovery and learning of them and to summon them toward the highest wisdom. In On Wisdom, Archytas starts off with the following exhortation: Among all human affairs wisdom is as different as vision is from the senses of the body, intellect from soul, the sun from stars. For vision shoots further and has more forms than all the other senses. Vision is mind above reason and thought, fulfills what is needed, and is the highest power of the most honored entities. The sun is certainly eye and soul of the beings with nature. Through it one sees all, engenders and contemplates all. What takes root and grows it nurtures and increases and quickens with sense. In completely scientific terms, he here demonstrates both the nature and activity of wisdom, and because it is most useful and directive he makes it an encouragement toward the mind and theoretical contemplation. He also presents another remarkably good technique for exhortation: from familiar points he creates suggestion through clear analogy. It is evident that vision is the sharpest of the

This article suggests attention to the paideia of the soul as an educative corrective for preparing open distance learning students for living in the current technologydependent world. This world is undergirded by a technology-rich knowledge society that privileges new informational epistemologies. In an attempt to suggest a spirituality of open distance learning that is based on the paideia (full-blown completeness) of the soul, use is made of the integrated interpretations of three relevant viewpoints. It is shown that spirituality in open distance learning is neither religion nor ethics; that it is essentially about the meaning in and of life, meaning-making and meaning-decoding, self-transcendence (especially as meaning-making), connection, engagement and a re-interrogation of all the major
existentialist questions. It is a journey towards wholeness and compassion (as knowledge of love) of every student teacher.

Both in biblical literature as in ancient extrabiblical literature, the use of the rod appears primarily related to the capacity or to the authority of the one who holds it. It is, above all, an instrument of power. This article investigates the implications of using the rod as a tool of correction and discipline, taking into account the symbolism, culture and literary tradition associated with the use of that instrument of discipline for correction and transformation of those subjected to it.

Examen del Método de Jaeger.  Análisis del programa metodológico esbozado en el Prólogo de 1944 a la edición castellana de la obra y  los seis pasos sinópticos de averiguación  resumidos por el autor veintisiete años después de la primera edición de Paideia en sus conferencias de Harvard de 1960 reproducidas luego en "Early Christianity and Greek Paideia" (Harvard University Press, 1961).