Philosophy of education is regarded as an art of hermeneutics that integrates a theory of mimesis in its understanding of the educational transmission. The idea of the master is reconsidered in this perspective in order to overcome the old opposition between classicism and romanticism. In that way the author attempts to respond to the question: What is the secret to pedagogically sound education?
In his official speech at the defence of Svend Bjerg’s theological dissertation “Den Kristne Grundfortælling” (The Fundamental Christian Story), Peter Kemp agrees to the idea of a narrative theology, but he argues that this theology should not – as Bjerg does – try to escape modern criticism of ideologies, illusions and perversities in story telling, because theological reply to criticism of religion or Christianity has no effect on the modern man if the critique is not taken seriously by the theologian and the stories are not evaluated from an ethical point of view. Kemp also considers that narrative theology is not necessarily opposed to existential philosophy, since philosophical analysis can demonstrate narrative quality of experience as a condition for the creation of stories and dramas. Finally, Kemp discusses Bjerg’s opposition to Paul Ricoeur’s and Kemp’s own concepts of symbol and metaphor. He argues that metaphor without symbol is a language without reference to transcendence.
Why have we philosophers come together in a World Congress for a whole week? What can we offer the world through our papers, symposia, lectures and discussions? Will all this amount to little more than words, words and still more words? How can these words be important for the world today?Other researchers and scholars have their own special fields; they represent specific disciplines, specific domains of research and education. But we philosophers have no special discipline. In fact, we have discussions with researchers from all fields, and not only with researchers but also with technicians, artists, moralists, indeed with thoughtful people from all walks of life. We can engage with their fields, yet our activities do not belong to any one of them. We are everywhere but occupy no particular place. Our strength does not lie in pursuing a particular area of research and thought from which we produce results, but in our capacity to speak rationally about everything, to consider the role of everything in the whole. What sets us apart from all other researchers and theorists is the fact that we have only language, only speech, only the word as our tools of engagement.By using the philosophical concepts and discourse we have learned and the thoughts of earlier philosophers that we remember, we try to speak philosophically in our own way and according to the conditions of our time; our aim is constantly to rethink philosophy in our own day, as we describe, analyse, argue, criticise, teach and propose new ideas constructed out of these discourses. And if in doing so we perceive a danger that could threaten humanity or the world, or the integrity of the individual or a vulnerable group, we may feel it our duty to propose a way of preventing such evil or catastrophe from occurring, and we may be impelled to warn humanity against hidden destructive forces or against a carelessness with regard to new discoveries or developments that might prove disastrous.But whatever we do, the only power we have is the power of the word, the power of language, of our speech as teachers,
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