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Education would defeat its purpose of the development of free, creative and unique personalities if the educational system discourages the formation of new ideals and objectives. [13] These objectives according to Iqbal, grow out of dynamic, forward - moving activity of the individual in relation to his environment, culture heritage, ongoing ...
Dewey wrote of the dualisms that plagued educational philosophy in the latter book: "Instead of seeing the educative process steadily and as a whole, we see conflicting terms. We get the case of the child vs. the curriculum; of the individual nature vs. social culture."
A cacodemon (or cacodaemon) is an evil spirit or (in the modern sense of the word) a demon. The opposite of a cacodemon is an agathodaemon or eudaemon , a good spirit or angel . The word cacodemon comes through Latin from the Ancient Greek κακοδαίμων kakodaimōn , meaning an "evil spirit", whereas daimon would be a neutral spirit in ...
The evil demon, also known as Deus deceptor, [1] malicious demon, [2] and evil genius, [1] [3] is an epistemological concept that features prominently in Cartesian philosophy. [1] In the first of his 1641 Meditations on First Philosophy , Descartes imagines that a malevolent God [ 1 ] or an evil demon , of "utmost power and cunning has employed ...
Marcus Singer says that a usable definition of evil must be based on the knowledge that: "If something is really evil, it can't be necessary, and if it is really necessary, it can't be evil". [ 20 ] : 186 According to philosopher John Kemp, evil cannot be correctly understood on "a simple hedonic scale on which pleasure appears as a plus, and ...
In his book "Metatheory of Education", Brezinka distinguishes three classes of educational theory: educational science, the philosophy of education and practical pedagogy. [ 2 ] His texts have appeared in numerous editions and languages (including Chinese, English, Italian, Japanese, Korean, Norwegian, Persian, Polish, Russian, Spanish, Czech).
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The publication of this book is said, on the one hand, to mark the beginning of Schelling's “middle period”. [17] As such it marks the break with the “identity philosophy” on which he worked in the first decade of the nineteenth century, after his beginnings as a follower of Johann Fichte and developer of Naturphilosophie.