This book bridges the regions of East Asia and the West by offering a detailed and critical inquiry of educational concepts of the East Asian tradition. It provides educational thinkers and practitioners with alternative resources and perspectives for their educational thinking, to enrich their educational languages and to promote the recognition of educational thoughts from different cultures and traditions across a global world. The key notions of Confucian and Neo-Confucian philosophy directly concern the ideals, processes and challenges of learning, education and self-transformation, which can be seen as the western equivalences of liberal education, including the German concept of Bildung. All the topics in the book are of fundamental interest across diverse cultures, giving a voice to a set of long-lasting and yet differentiated cultural traditions of learning and education, and thereby creating a common space for critical philosophical reflection of one's own educational tradition and practice. The book is especially timely, given that the vocabularies in educational discourse today have been dominantly "West centred" for a long time, even while the whole world has become more and more diverse across races, religions and cultures. It offers a great opportunity to philosophers of education for their cross-cultural understanding and self-understanding of educational ideas and practices on both personal and institutional levels.

What does the Confucian heritage mean to modern East Asian education today? Is it invalid and outdated, or an irreplaceable cultural resource for an alternative approach to education? And to what extent can we recover the humanistic elements of the Confucian tradition of education for use in world education? Written from a comparative perspective, this book attempts to collectively explore these pivotal questions in search of future directions in education. In East Asian countries like China, Japan, Korea and Taiwan, Confucianism as a philosophy of learning is still deeply embedded in the ways people think of and practice education in their everyday life, even if their official language puts on the Western scientific mode. It discusses how Confucian concepts including rite, rote-learning and conformity to authority can be differently understood for the post-liberal and post-metaphysical culture of education today. The contributors seek to make sense of East Asian experiences of modern education, and to find a way to make Confucian philosophy of education compatible with the Western idea of liberal education. This book was originally published as a special issue of Educational Philosophy and Theory.

Exemplifying what it advocates, this book is an innovative attempt to retrieve the essay form from its degenerate condition in academic writing. Its purpose is to create pedagogical space in which the inner struggle of 'lived experience' can articulate itself in the first person. Working through essays, the modern, 'post-secular' self can guide, understand, and express its own transformation. This is not merely a book about writing methods: it has a sharp existential edge.

Beginning by defining key terms such as 'self-transformation', Kwak sketches the contemporary debates between Jurgen Habermas and Charles Taylor on the status of religious language in the public domain, and its relationship to secular language. This allows her to contextualize her book's central questions: how can philosophical practice reduce the experiential rift between knowledge and wisdom? How can the essay form be developed so that it facilitates, as "praxis," pedagogical self-transformation? Kwak develops her answers by working through ideas of George Lukacs and Stanley Cavell, of Hans Blumenberg and Soren Kierkegaard, whose work is much less familiar in this context than it deserves to be.

Kwak's work provides templates for new forms of educational writing, new approaches to teaching educators, and new ways of writing methodology for educational researchers. Yet the importance of her ideas extends far beyond teaching academies to classroom teachers, curriculum developers - and to anyone engaged in the quest to lead a reflective life of one's own."

This book bridges the regions of East Asia and the West by offering a detailed and critical inquiry of educational concepts of the East Asian tradition. It provides educational thinkers and practitioners with alternative resources and perspectives for their educational thinking, to enrich their educational languages and to promote the recognition of educational thoughts from different cultures and traditions across a global world. The key notions of Confucian and Neo-Confucian philosophy directly concern the ideals, processes and challenges of learning, education and self-transformation, which can be seen as the western equivalences of liberal education, including the German concept of Bildung. All the topics in the book are of fundamental interest across diverse cultures, giving a voice to a set of long-lasting and yet differentiated cultural traditions of learning and education, and thereby creating a common space for critical philosophical reflection of one's own educational tradition and practice. The book is especially timely, given that the vocabularies in educational discourse today have been dominantly "West centred" for a long time, even while the whole world has become more and more diverse across races, religions and cultures. It offers a great opportunity to philosophers of education for their cross-cultural understanding and self-understanding of educational ideas and practices on both personal and institutional levels.

Exemplifying what it advocates, this book is an innovative attempt to retrieve the essay form from its degenerate condition in academic writing. Its purpose is to create pedagogical space in which the inner struggle of lived experience can articulate itself in the first person. Working through essays, the modern, post-secular self can guide, understand, and express its own transformation. This is not merely a book about writing methods: it has a sharp existential edge.

Beginning by defining key terms such as self-transformation, Kwak sketches the contemporary debates between Jurgen Habermas and Charles Taylor on the status of religious language in the public domain, and its relationship to secular language. This allows her to contextualize her book s central questions: how can philosophical practice reduce the experiential rift between knowledge and wisdom? How can the essay form be developed so that it facilitates, as "praxis," pedagogical self-transformation? Kwak develops her answers by working through ideas of George Lukacs and Stanley Cavell, of Hans Blumenberg and Soren Kiekegaard, whose work is much less familiar in this context than it deserves to be.

Kwak s work provides templates for new forms of educational writing, new approaches to teaching educators, and new ways of writing methodology for educational researchers. Yet the importance of her ideas extends far beyond teaching academies to classroom teachers, curriculum developers and to anyone engaged in the quest to lead a reflective life of one s own.

Kwak s work provides templates for new forms of educational writing, new approaches to teaching educators, and new ways of writing methodology for educational researchers. Yet the importance of her ideas extends far beyond teaching academies to classroom teachers, curriculum developers and to anyone engaged in the quest to lead a reflective life of one s own.

Kwak s work provides templates for new forms of educational writing, new approaches to teaching educators, and new ways of writing methodology for educational researchers. Yet the importance of her ideas extends far beyond teaching academies to classroom teachers, curriculum developers and to anyone engaged in the quest to lead a reflective life of one s own."

What does the Confucian heritage mean to modern East Asian education today? Is it invalid and outdated, or an irreplaceable cultural resource for an alternative approach to education? And to what extent can we recover the humanistic elements of the Confucian tradition of education for use in world education? Written from a comparative perspective, this book attempts to collectively explore these pivotal questions in search of future directions in education. In East Asian countries like China, Japan, Korea and Taiwan, Confucianism as a philosophy of learning is still deeply embedded in the ways people think of and practice education in their everyday life, even if their official language puts on the Western scientific mode. It discusses how Confucian concepts including rite, rote-learning and conformity to authority can be differently understood for the post-liberal and post-metaphysical culture of education today. The contributors seek to make sense of East Asian experiences of modern education, and to find a way to make Confucian philosophy of education compatible with the Western idea of liberal education. This book was originally published as a special issue of Educational Philosophy and Theory.