Educational and sociological research shows that school education maintains an important role in the shaping of students’ choices concerning values and beliefs; this role is yet gradually decreasing due to the intervention of a series of other factors that affect in a more intense and imminent way the values’ orientation of the students. However, the fundamental question of the philosophy of education remains: how to combine the guiding and restrictive structure of the educational praxis on the one hand with the free and autonomous development of the student on the other. This paper discusses the above question through the study of the recent educational reflections, aiming to define some key elements for the development of means of self-awareness in parallel with the professional and moral commitment of the tutor. It is pointed out that the “morality” of education as an institution is not diminished by its restrictive character, but is, in a sense, further acknowledged as a social necessity for the development of shared value systems.

This paper attempts to present a Marxist-inspired approach to the content of philosophical thinking about education in relation to a relevant definition of the specific characteristics of philosophy. Philosophy is conceived as a form of social consciousness, the specificity of which consists in lending meaning to the existence of humans as subjects in their relation to other humans-subjects and within their interaction with objective reality. Philosophy is also presented as the privileged intellectual field for the critical assessment of all aspects of the human condition, in a quest of life prospects and ideals. In connection with that, philosophy is defined as the form of social consciousness which reflects upon consciousness itself. In the paper it is suggested that the content of the philosophical thinking about education mainly consists in the formation of the aims of education, in relation to both the critical examination of the position of education in the social totality and the critical assessment of the inherited knowledge traditions. Within this frame of analysis it is considered of paramount importance the philosophical examination of the relation between education and social labour.

This paper discusses the way Hannah Arendt denounces the perverted consequences of pedagogical theories that wrongly identify democracy with facilitation. She searches for an answer to the plain question “Why Johnny can’t read» although his teaching is guided by the most sophisticated methods. We shall discuss the opportunity of her theories as well as the relevance of their guidelines for an adequate philosophy of education in present times.

In this work, we will analyze what we call teacher illiteracy. Such illiteracy refers to the fact that we live in an age of image and we do not know to read it. The reference to the image in the field of knowledge, when it occurs, it is associated with a usually unilateral critique, as if it were a misrepresenting element in the training of students, able to entice, induce, misinterpret. This reference dates back to the Ancient Greece and Plato. Understanding the need to learn to read the images produced culturally, as well as their sense of imitation, Walter Benjamin is brought up and the concept of dialectical image and editing, as well. He will associate the image to a work of interruption of the ordinary experience, important because the extreme restlessness that characterizes the today can fixate on an image, revealing new meanings about what it represents. So, according to him, the historian and the photographer bow to the same task, the crystallization of the time, retaining it in a dialectical image. The relevance of this topic wins forcefulness when Benjamin in Pequena História da Fotograia -Short History of Photography- states that “the illiterate of the future will not be those who cannot write, but those who cannot shoot.”

Within globalization, integration of the Russian system of education into European education space there occur problems of the loss of spiritual values of the Slavic culture. The first problem of spirituality loss in sociocultural and educational space as its mirror reflection implies dissociation of the Slavic world, lack of dialogue interaction, mutual understanding, formation of controversy and spiritual emptiness. It is filled with the festival of anti-values, which lead to the loss of Spiritual Health, Creative Spiritual Powers, cultural space and territories. The second problem of spirituality loss implies that the values of national cultures on the background of intervention of anti-values are leveled due to the increasing tendencies of globalism: devaluation of a person’s life, priority of material values over spiritual, freedom as permissiveness, consumer attitude towards the Earth. The third problem, connected with the loss of spirituality, comes out of new, constantly changing conditions. Within the process of education reorientation to the service sphere as a new form, culture senses, ideals, prominent Names are “washed out” from the content of education as a carrier of value cultures, there are no conditions for cultivation of personal spiritual values, it is formed national self-consciousness, identification.

John Dewey professed at the first centennial of Emerson’s birth that “the coming century may well make evident what is just now dawning, that Emerson is not only a philosopher, but that he is the Philosopher of Democracy.” I hope that this paper will contribute to further demonstrating the force and potential of Ralph Waldo Emerson’s thinking for philosophy of education. While recent Emerson scholarship has started to open up for social and political readings also of Emerson’s work, the reception of this new Emersonianism has been relatively sparse within philosophy of education. Drawing chiefly on Stanley Cavell’s reading, I argue that it can be shown that, when taken seriously as a philosophical writer, Emerson´s writing proposes an understanding of self and society which undermines any bipolar opposition of the two concepts as early as in “Self-Reliance,” and that, if there is to be hope for the individual self, then, for Emerson, there always has to be hope for a democratic society as well. The paper will conclude by considering the consequences of this reading of “Self-Reliance” for understanding Emerson’s American appropriation of the concept of Bildung, adjusting some arguments recently put forth in scholarship, also regarding his influence on American pragmatism.

Considering “philosophy of education” in its dimensions and perspective as a science, one can easily realize, especially if taking into account the perpetual needs of school societies, the unceasing necessity of re-testing its methodology, its systematic character and, most of all, its content. This affirmation entails a constant revision of its material as also the development of specific issues that should be (re)-introduced and recommended in both our “school theory” and “school practice”. The idea of spiritual awareness should be afresh restated as a primary, educational aim and its constituent targets should be resolved. The notions of unceasing exercise, considered predominantly as a nonphysical but spiritual procedure, and of dexterity, measured as an indication of the inward, psychic configuration of both tutors and apprentices are subjects upon which we should anew reflect. The conception of discrete discipline as a revived deliberation of self-restrain and as a presumption for rehabilitating appreciation among the members of the school community is also to be re-introduced. The conversion of the gnosiological into aesthetic, regarding the character of school life, even by re-introducing such disregarded parts of the curriculum as calligraphy, and the invention of ways to avoid gnosiological narcissism are also subjects to be taken into account. The idea of teaching as a worshiping ceremony, which pilots towards the accomplishment of an ultimate excellence, should be well thought out. Freedom should be reevaluated in its dimensions of responsibility, accountability and liability. Finally, the sense of lawfulness and the morals regarding the relations between educator and his pupils, namely the ethos of them, are among the subject matters to be restated and redefined.

The concept of Bildung, as it has been developed within the framework of the German Idealism, does not refer to any particular social sphere like schooling, teaching, training etc. but to the character, the directions and the mechanisms of human development in general. We can find probably the most elaborated version of the concept of Bildung via human development in the work of G. F. Hegel. That is way I focus in this paper exclusively on Hegel’s concept of Bildung. In the first part of my paper I try to show how Hegel spells out this concept in order to describe the very process of development of humanity within the single person. In the second part of the paper I link the Hegelian concept of Bildung to the pedagogical question of what educative teaching consists in and how we can discriminate between educative and non-educative forms of teaching. This is, so to say, a Hegelian move beyond Hegel who himself did not systematically explore any pedagogical topics. Nevertheless, my claim is that his concept of Bildung has very important pedagogical implications.

In the modern world, education has taken a functionalist hue, and its purpose has become one of ensuring that pupils have sufficient generic skills and competencies to meet the needs of employers. It is argued that the aims of education are broader than this. Education needs to prepare students to have understanding of themselves, of their relationships to others, to have an ability to make good moral and other judgements and to act on these. If education has a role to play in the alleviation of the crises facing the world, then there is some urgency in reflecting on what needs to be changed to form individuals who are far-sighted and able to think creatively about solutions to the problems facing humanity. It is our contention that the major problem with modern education is that it has forgotten that its main task is helping students to learn to be wise. That is, in considering the aims of education, it is proposed that it is wisdom which is the main aim of education.

As we read the so-called “enlightened” authors, we are able to grasp the efforts entailed in the announcement of an educational project aiming to develop a “new man”, one that could be guided by the “the enlightened reason” in an increasingly ordered society. In such a society, one might think that this man’s development would be based on rights and duties, and that man should become a citizen, thus promoting a society of equals. It is possible to claim, however, that this extremely organized and planned ideal, the construction of thinkers who assumed to have the clarity of lights illuminating paths, has not been developed. What happened instead was the reversal of that logic, and the proposals resulted seemingly “dead”. The project of emancipation did not emancipate, but kept individuals trapped in a system of “intellectual domination”.

The paper dwells on Comenius’ ideas regarding pedagogy in terms of modern educational issues that are included in political context. It is to be mentioned that the topicality corresponds to Comenius’ approach to uncovering the role of the state in education and upbringing and science. Comenius stated the importance of developing the ability to think independently and intellect shaping in education. Finally, we have attempted to show that a special role is attributed to practice-oriented intellect and political intellect in particular.

La filiation des reves exprime le lien entre les choses et les evenements, phenomenes qui derivent les uns des autres durant le reve. La filiation durant la veille fait appel a une classe de relations dont l’analyse met en evidence des notions composees, telles que l’assimilation et l’accommodation durant la veille, qui rapportent les adaptations biologiques. L’assimilation active peut expliquer le passage de l’habitude a l’acte intelligent, abstraction reflechissante, en tant que mecanisme cognitif d’acces a la pensee operatoire. Le phenomene du reve lucide se produit lorsque ceux qui revent deviennent conscients qu’ils se trouvent dans un reve. Ceux qui revent lucidemment peuvent modifier consciemment le contenu de leur reve. Ainsi, est-il possible que pendant qu’il reve lucidemment, celui qui reve “veuille” purement et simplement modifier son reve. C’est la que l’Ego intervient dans la filiation des reves. L’education nouvelle refuse le privilege du contenu dans l’acte de l’education et rejette l’autoritarisme de l’adulte, ayant pour but: d’evidencier et d’utiliser les centres d’interet en tant que tels; d’eviter la competition en tant que but en soi, et de stimuler la cooperation entre les partenaires d’ecole/FACULTE; de stimuler la decouverte de connaissances et d’eviter les expositions dogmatiques.

Le texte traite du programme d’éducation grecque paideia de la période classique, comme un programme d’un homme intègre, qui est devenu possible suite à l’évolution de la philosophie grecque du cosmocentrisme vers l’anthropocentrisme et grâce à l’existence en Grèce d’un appareil conceptuel développé

El presente artículo pretende hacer reflexionar a cerca de la importancia de de la filosofía en la educación, que ha sido desde tiempos anteriores a Sócrates motivo de ocupación de todo aquél que estuviera comprometido con la formación de los ciudadanos de la polis. Proponemos acercarnos al Alcibíades, pues en éste Diálogo Sócrates nos propone la tarea de tomar conciencia, de considerar el sentido y el valor de la actitud reflexiva a la que invita la ‘Máxima de Delfos’, conócete a ti mismo; y a la vez construir la propia identidad personal a la luz de ella y del cuidado de sí. Invitamos a quien siga ese camino, podrá encontrar el sentido de su obrar y hacer que valga la pena para sí y para los demás. Que no es otra cosa que lo que buscaría el político, el Bien público. Finalizando creemos que si esta actitud reflexiva penetrara en el discurso académico desde el hacer, se lograría la revaloración del conocimiento, del conocerse y el cuidarse de sí; la falta de sentido de los aprendizajes daría paso a una educación reflexivo y verdadero.

En la última parte de la obra de M. Foucault, a partir de su Hermenéutica del Sujeto y los demás seminarios que surgen a partir de éste (El gobierno de sí y de los otros I y II), aparece una posible lectura de la filosofía como ejercicio espiritual y arte de existencia. Esta lectura está basada en la influencia, entre otros, del especialista en pensamiento antiguo Pierre Hadot. La filosofía deja de ser pensada teniendo su foco solamente, aunque no excluyentemente, en la creación de conceptos, saberes, o sistema de ideas o pensamientos, y a partir de un ejercicio puramente racional. Desde esta perspectiva, en el corazón mismo de la filosofía antigua, encontramos la perspectiva educativa, o formativa del género humano. Todo esto nos llevará a definir una filosofía de la educación más abarcadora que entenderá a la filosofía como pedagogía del género humano, que si bien no se descarta su veta teórica y conceptual, entiende que filosofía y educación se identifican teniendo como foco problematizador la vida misma.

The ‘birth’ of human sciences in the XIX century generates an endless polemic about their epistemological status. One of Michel Foucault’s main efforts is to show how this problem takes shape through time, nourished by the efforts of Philosophy of Representation. However, Latin America goes through a similar impasse regarding the establishment of an epistemology of Pedagogy. On the one hand, we find those who claim that it is possible for Pedagogy to reach a scientific status, and on the other hand, those who disagree and consider the transformation of Pedagogy into science to be a problematic issue. This discussion is of paramount importance and deserves special attention, as it implies taking up again the debates related to the contemporary views on science, current epistemological outlines and last but not least our own notion of knowledge. In this context, the work hereafter intends to identify hegemonic trends in the discourse about the already mentioned problematic, analyzing to what extent they pose a considerable handicap or even impede the expression of Pedagogy as a singular and legitimate form of knowledge.

El objetivo de este trabajo es problematizar la educación en la actualidad, sus limitaciones y sus posibilidades para formar un sujeto que se ocupe de sí mismo, que cuide de sí. Lo que está en juego es su posibilidad de ser, de vivir una vida de verdad que implique no sólo un discurso sino un modo de vida que sea coherente con él. Creemos que para ello es necesario una paideia, una educación como ejercicio constante, pues hay algo que es necesario aprender e incorporar. En la Antigüedad era la filosofía que cumplía este rol pedagógico de práctica de sí y ejercicio de cuidado, pero cabría preguntarse, como sucede en el Laques, ¿quién se ocupa de los jóvenes hoy? Podríamos pensar que la educación se ocupa de ellos, pero probablemente no en el mismo sentido que encontramos en la Antigüedad, pues para ello necesitaríamos concebir a la educación no como una mera transmisión de contenidos, clara herencia sofista, sino como una educación para el buen vivir, lo cual no puede ser algo prescriptivo, ya que es algo que cada uno debe crear, construir.

In the not so distant past, people considered synthesis of Eastern knowledge and Western methodological cognition models as impossible, to say nothing of combining the “rational” and the “irrational”, regarded by the science as utopian. However, we see today these ideas being drastically transformed by modern trends, hypotheses and data supplied by science. We have attempted to compare the systems of two different vectors – Eastern and West-ern knowledge, the latter referring to the innovative ‘Trinitarian information model of post-non-classical methodology’ (by Valery S. Meskov), the former referring to Vedanta knowledge, with its origins in the culture of India. We have made an effort to identify what these two traditionally opposed systems have in common. The connections uncovered can lead to further investigation into the achievements of Eastern and Western worlds with a view to building a new paradigm of scientific knowledge. Today we witness the spiritual com-ponent becoming more critical in education and upbringing. In all times man’s culture and moral have been regarded as extremely important from the point of view of both science and religion. Education is to be changed starting from its core part – methodology. We believe that post-non-classical methodology can offer workable solutions to the problems in the field. Also, the ancient Eastern knowledge, including Hinduism might turn out really effective.

Educational problems require philosophical justification, whenever traditional approaches are proved inadequate. This is what actually happens in the process of building the information society. The significant efforts to develop technical skills in science and remember a large amount of data in humanities, learned earlier in school, are not today justified from the point of view of modern education. The computers have released people from the necessity to operate not only with numbers, but also with mathematical symbols. The Internet gives access to any bit of information almost instantly, whereas a few decades ago visiting a library to obtain the required information was necessary. A person has a unique opportunity to close on one’s self the creative process of making new ideas and project the «individual» and «common» fu-tures. The globalization of education sets forward several fundamental philo-sophical problems: the historicity of human being vs. the universality of truth, the scientific results and methods to reach them as a means of the individual’s development. It depends on different decisions, in which direction the vector of global pedagogical community efforts will be directed in the question of setting-up education, so that it could meet the era’s challenges.

The article deals with the cultural-historical conception of Rus-sian art education. Based on analysis of three hundred years of history of art education, the author concludes that the dynamics of education is evolutionary wave nature. Identify trends and patterns of development of the education system, are called external and internal factors and mechanisms to promote the dynamics of value senses, content, technology of art education in historical time. The dynamics model of the graduate, depends on the change of eras.