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This book opens up philosophical spaces for comparative discussions
of education across 'East and West'. It develops an intercultural
dialogue by exploring the Anglo-American traditions of educational
trans-/formation and European constructions of Bildung, alongside
East Asian traditions of trans-/formation and development.
Comparatively little research has been done in this area, and many
questions concerning the commensurability of North American,
European and East Asian pedagogies remain. Despite this dearth of
theoretical research, there is ample evidence of continued interest
in (self-)formation through various East Asian practices, from
martial arts to health and spiritual practices (e.g. Aikido, Tai
Chi, Yoga, mindfulness etc.), suggesting that these 'traditional'
practices and pedagogical relations have something important to
offer, despite their marginal standing in educational discourse.
This book will appeal to all researchers and students of
comparative education studies with an interest in issues of
interpretation and translation between different traditions and
cultures.
"One must assume we are all familiar with what is commonly called
'education.'" This is how Schleiermacher begins his famous 1826
lecture on the Art of Education. But in proceeding further-and
unlike Rousseau or Locke before him-Schleiermacher carefully avoids
assuming that education is primarily about a return to nature or
about "soundness" of mind and body. Education is instead an ethical
and political undertaking and a pragmatic art whose ultimate object
and morality has differed greatly over time. It is exercised as a
form of practical influence of the older generation on the younger:
"A significant part of the activity of the older generation extends
toward the younger," Schleiermacher reasons, and it "is more
complete and perfect the more it is governed by an idea of what
should happen-the more it has an exemplar to guide its action-the
more it is an art." This book offers these and other insights on
education-long canonical in Central and Northern Europe-for the
first time to an English audience. It also provides five chapters
by scholars in education and its history that discuss various
aspects of Schleiermacher's lecture.
"One must assume we are all familiar with what is commonly called
'education.'" This is how Schleiermacher begins his famous 1826
lecture on the Art of Education. But in proceeding further-and
unlike Rousseau or Locke before him-Schleiermacher carefully avoids
assuming that education is primarily about a return to nature or
about "soundness" of mind and body. Education is instead an ethical
and political undertaking and a pragmatic art whose ultimate object
and morality has differed greatly over time. It is exercised as a
form of practical influence of the older generation on the younger:
"A significant part of the activity of the older generation extends
toward the younger," Schleiermacher reasons, and it "is more
complete and perfect the more it is governed by an idea of what
should happen-the more it has an exemplar to guide its action-the
more it is an art." This book offers these and other insights on
education-long canonical in Central and Northern Europe-for the
first time to an English audience. It also provides five chapters
by scholars in education and its history that discuss various
aspects of Schleiermacher's lecture.
This book opens up philosophical spaces for comparative discussions
of education across 'East and West'. It develops an intercultural
dialogue by exploring the Anglo-American traditions of educational
trans-/formation and European constructions of Bildung, alongside
East Asian traditions of trans-/formation and development.
Comparatively little research has been done in this area, and many
questions concerning the commensurability of North American,
European and East Asian pedagogies remain. Despite this dearth of
theoretical research, there is ample evidence of continued interest
in (self-)formation through various East Asian practices, from
martial arts to health and spiritual practices (e.g. Aikido, Tai
Chi, Yoga, mindfulness etc.), suggesting that these 'traditional'
practices and pedagogical relations have something important to
offer, despite their marginal standing in educational discourse.
This book will appeal to all researchers and students of
comparative education studies with an interest in issues of
interpretation and translation between different traditions and
cultures.
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