By Randall Curren
A spouse to the Philosophy of schooling is a finished consultant to philosophical considering schooling. deals a cutting-edge account of present and arguable matters in schooling, together with matters concerning multiculturalism, distinctive schooling, intercourse schooling, and educational freedom. Written by means of a global crew of prime specialists, who're without delay engaged with those profound and intricate academic difficulties. Serves as an imperative advisor to the sphere of philosophy of schooling.
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Additional resources for A Companion to the Philosophy of Education
The doctrine of recollection is problematic, however. Among other things, it presupposes the immortality of the soul (Phaedo, 69e-88b; Republic, 608c-611a; Phaedrus, 245c-e). Aware of this, Plato seems to have sought an alternative to it: 12 THE SOCRATIC MOVEMENT recollection is not mentioned in the Republic or in the late dialogues. This supposed alternative is dialectic, which is, or is significantly related to, the method of collection and division (Phaedrus, 265cff). Dialectic is introduced in the Republic as having a special bearing on first principles - a feature it continues to possess in Aristotle (Topics, 101a37-b4) - particularly on those of the mathematical sciences.
We have knowledge of forms through prenatal direct contact with them; we forget this knowledge when our souls become embodied at birth; then we "recollect" it in this life when our memories are appropriately jogged (for example, when we undergo elenctic examination). He answers the second question by saying that items in the world of flux "participate" in forms by resembling them. Thus perceptible objects possess the characteristic of beauty because they resemble the form of beauty, which is itself something beautiful (Phaedo, l00c; Symposium, 210b-211e).
THE SOCRATIC MOVEMENT if one does not know them, one cannot know anything else of any consequence about ethics (Hippias Major, 286c-d, 304-e; Laches, 190b-c; Lysis, 212a, 223b; Protagoras, 361c; Republic, 354c). Claiming not to know them himself, Socrates also claims to have little or no other ethical knowledge (Apology, 20c, 21b). These disclaimers of knowledge are often characterized as false or ironical, but Aristotle took them at face value (Sophistical Refutations, 183b6-8). Socrates' characteristic way of questioning people is now called an elenchus (from the Greek verb elegchein, to examine or refute): Socrates asks what some virtue is; the interlocutor gives a definition he sincerely believes to be correct; Socrates then refutes this definition by showing that it conflicts with other beliefs the interlocutor sincerely holds and is unwilling to abandon (often a consideration of parallel or analogous cases plays an important role in eliciting these beliefs).