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Education in a Post-Metaphysical World
Education in a Post-Metaphysical World
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What does it mean to say that a person has beeneducated? This question forms the basis of global education policy debates;from the way governments establish funding for national school systems, to theway children are treated in the classroom. Should there be a common ethical core to suchpolices? What kind of educational process should aboriginal groups in Labrador, Canada, have a moral right to, and should this process be different from whatchildren in New York's boroughs have claim to? Should…

Education in a Post-Metaphysical World (el. knyga) (skaityta knyga) | knygos.lt

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What does it mean to say that a person has been
educated? This question forms the basis of global education policy debates;
from the way governments establish funding for national school systems, to the
way children are treated in the classroom. Should there be a common ethical core to such
polices? What kind of educational process should aboriginal groups in Labrador,
Canada, have a moral right to, and should this process be different from what
children in New York's boroughs have claim to? Should a school-based
curriculum, such as the UK's National Curriculum, make well-being a central
concern or are there other ethical dimensions to be addressed? Christopher Martin explores these questions and
argues that the best way to consider them is to view education as a matter of
public moral understanding. He brings together traditions of thought central to
philosophy of education, such as R.S. Peters, and connects this tradition to
the moral philosophy and critical theory of Jurgen Habermas, whose theory of
Discourse Morality has previously been given little attention in education
circles

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What does it mean to say that a person has been
educated? This question forms the basis of global education policy debates;
from the way governments establish funding for national school systems, to the
way children are treated in the classroom. Should there be a common ethical core to such
polices? What kind of educational process should aboriginal groups in Labrador,
Canada, have a moral right to, and should this process be different from what
children in New York's boroughs have claim to? Should a school-based
curriculum, such as the UK's National Curriculum, make well-being a central
concern or are there other ethical dimensions to be addressed? Christopher Martin explores these questions and
argues that the best way to consider them is to view education as a matter of
public moral understanding. He brings together traditions of thought central to
philosophy of education, such as R.S. Peters, and connects this tradition to
the moral philosophy and critical theory of Jurgen Habermas, whose theory of
Discourse Morality has previously been given little attention in education
circles

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