The concept of potential plays a prominent role in the thinking of parents, educators and planners the world over. Although this concept accurately reflects central features of human nature, its current use perpetuates traditional myths of fixity, harmony and value, calculated to cause untold mischief in social and educational practice. First published in 1985, Israel Scheffler's book aims to demythologise the concept of potential. He shows its roots in genuine aspects of human nature, but at the same time frees it from outworn philosophical myths by means of analytical reconstruction - thereby improving both its theoretical and its practical applicability. The book concludes with an interpretation of policy-making in education, and reflections on the ideal education of a policy-maker. It emphasises human symbolism, choice, temporal continuity, and self-determination as indispensible elements of any adequate philosophy of education. Of Human Potential will be of interest to a broad range of philosophers, educators and social scientists.

More than any other topic, prophecy represents the point at which the Divine meets the human, the Absolute meets the relative. How can a human being attain the Word of God? In what manner does God, when conceived as eternal and transcendent, address corporeal, transitory creatures? What happens to God's divine Truth when it is beheld by minds limited in their power to apprehend, and influenced by the intellectual currents of their time and place? How were these issues viewed by the great Jewish philosophers of the past, who took the divine communication and all it entails seriously, while at the same time desired to understand it as much as humanly possible in the course of dealing with a myriad of other issues that occupied their attention? This book offers an in-depth study of prophecy in the thought of seven of the leading medieval Jewish philosophers: R. Saadiah Gaon, R. Judah Halevi, Maimonides, Gersonides, R. Hasdai Crescas, R. Joseph Albo and Baruch Spinoza. It attempts to capture the `original voice' of these thinkers by looking at the intellectual milieus in which they developed their philosophies, and by carefully analyzing their views in their textual contexts. It also deals with the relation between the earlier approaches and the later ones. Overall, this book presents a significant model for narrating the history of an idea.

«Basil Bernstein was both the most interesting and important British sociologist of recent times, internationally better known for longer than any other [...]. His ideas offer the most developed grammar for understanding the shape and character of our current educational practice. At its various points, his emerging corpus has offered a combination of connectedness and openness. He was a constant reviser of his ideas, arguing always that this was necessitated by the relationship between the empirical and the theoretical. This volume is replete with cameos of various aspects of his corpus that the individual researchers represented have regarded as particularly important both for themselves and their analyses. They celebrate a joint dedication to 'developing a more systematic and general language of description'. [...]. This book also contains a paper by Bernstein and a video conference.» (Brian Davies, From the Introduction)

We are desperately in need of a new Story-specifically a new Story of Value, an Outrageous Love Story-as a way to meet the outrageous pain of the world. This is the only true response to the current meta-crisis, the amalgamation of interlocking political, educational, spiritual, ecological, and cultural crises that threatens not merely the total disruption of all social systems, but either the death of humanity or the death of our humanity. This series of oral essays outlines the contours of a new Story of Value. Most importantly, they clearly show how we-both individually and collectively-can transform our lives and become an "imaginal cell," an ontological activist, for the sake of the whole. Through profound "writual" practices like writing a Sacred Autobiography and composing Outrageous Love Letters, we start to move from a pathologized life to a mythic life. We begin to play our instruments as part of Unique Self Symphony. We become Homo amor, the New Human and the New Humanity, irreducibly unique incarnations of Eros, of the Intimate Cosmos that lives in, as us, and through us-for the sake of Reality itself. These oral essays are based on talks delivered by Marc at the Eros Mystery School at Kasteel de Berckt in Baarlo, Netherlands, August 2019.

This book offers a personal account of scholars in philosophy and education with whom I have had the good fortune to interact during the course of my half century at Harvard University and elsewhere. My aim in writing this account is threefold: ?rst, to recapture for myself the pleasure of their memorable company for its own sake, secondly, to have occasion to re'ect on the educational impact of their teaching, and, ?nally, to counteract the prevalent amnesia of universities by recalling the conduct of scholars of past generations who still have things to teach us. Iowe thanks to many people who have helped me in this endeavor. Professor Harvey Siegel, Dr. Stefania Jha, and Dr. Rosalind Schef'er read initial versions of the manuscript and gave me the bene't of their criticisms, as did the publisher's anonymous readers. JoAnne Sorabella and Stefania Jha listened to my readings of a number of these chapters, and JoAnne Sorabella produced several typescripts of the whole with her usual matchless pro'ciency. I presented some portions of the manuscript to the Philosophy of Education Research Center at Harvard and pro'ted from these occasions. After I joined the Mandel Center at Brandeis University in the Fall of 2003, Avital Feuer assisted me ably in readying the ?nal version of the book. And I am grateful to Laurie Schef'er for her meticulous help with proofreading.

For centuries, knowledge has been thought to be the key to human progress of all kinds and has dominated Western culture. But what if knowing has now become an impediment to further human development? The End of Knowing is concerned with the practical consideration of how to reconstruct our world when modernist ideas have been refuted and many social problems appear insoluble. Newman and Holzman suggest provocatively that we should give up knowing in favour of "performed activity." They show how to reject the knowing paradigm in practice and present the many positive implications this has for social and educational policy.

"In 1909 Francisco Ferrer founded La Escuela Moderna with a curriculum based on the natural sciences and moral rationalism, freed of all religious dogma and political bias. Although students received systematic instruction, there were no prizes for scholarship, no marks or examinations, indeed no atmosphere of competition, coercion, or humiliation. The classes, in Ferrer's words, were guided by the "principle of solidarity and equality." For this he was murdered in 1909 by the combined forces of Spain's ruling Church and State." "Outraged by Ferrer's execution and influenced by his teaching methods, anarchists, artists, and educators joined forces to carry on his work. Between 1910 and 1960 anarchists across the United States established more than twenty schools where children might study in an atmosphere of freedom and self-reliance in contrast to the formality and discipline of the traditional classroom. These "Modern Schools" sought to abolish all forms of authority, political and economic as well as educational, and to usher in a new society based on the voluntary cooperation of free individuals. Their object, during an era of war, social ferment, and government repression, was to create not only a new type of school, but also a new culture, a new life, a new world." "Among the participants in the Modern School Movement were anarchists Emma Goldman and Alexander Berkman, feminist Margaret Sanger, authors Will and Ariel Durant, and groundbreaking artists Robert Henri, George Bellows, and Man Ray. Based on extensive interviews with former pupils and teachers, this work is an investigation into the potential of educational alternatives."--BOOK JACKET.

A dominant theme that pervades this collection is the status of "theory" in the educational system. Solway claims that nothing of genuine and productive import comes out of theories. The manifold problems that bedevil the academy cannot be solved, or even rectified, by the usual onslaught of dogmas, reforms, and pseudo-revolutionary postulates that are produced in the misguided attempt to find the single, perfect, pedagogical system. Instead, we must embark on a stringent re-examination of the principles and assumptions on which our culture itself is predicated as reflected in contemporary practice. To do this, we need to develop an accurate killer heuristic to identify and monitor threats to our vocational well-being and effectiveness. This requires courage, a horror of sentimental credulity, and a willingness to learn from those in the educational trenches: the reference librarian should be questioned about the fate of the book, not the academic dean who has seldom read one; the teacher who has weathered innumerable classes should be heard, not the personnel director who is rarely in the building; the department secretary who is about to lose her job should be heeded while a jaundiced eye is turned on the omnipresent school coordinator. In almost every case, Solway believes those who deal directly with students will tell you the truth about what is happening to education while administrators will shuffle and mislead. The essays here are based on information from the trenches as well as from a significant minority of writers on educational and cultural themes. The Turtle Hypodermic of Sickenpods will be must reading for anyone interested in the fate of students and the education system.