I distinguish two types of ethical efforts. One of them can be called ideological efforts in morality, which begins with the quest for truth. Once in possession of the truth, people can make moral laws and apply them to a society, demanding that all members of the society abide by them. The other may be called sentimental education, which depicts the formation of morality as being based on sentiments in this way: people live in an intimate relationship to (...) foster a sentiment of trust, develop their propriety sense in regard to a certain relationship, and formulate it as a moral law. In the context of global ethics, I hold that the fundamental momentum in morality is driven by sentimental education, while ideological efforts in morality can only play a complementary role. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Bilingual Aesthetics:A New Sentimental EducationJane DuranBilingual Aesthetics: A New Sentimental Education, by Doris Sommer. Durham and London: Duke University Press, 2004, 254 pp.Doris Sommer's new work Bilingual Aesthetics is the sort of book that takes one by surprise—and for good reason. Filled with punning twists, and itself a valorizer of word games and magic, this work has not a lot to do with bilingualism (in the (...) standard sense), not a lot to do with aesthetics (again, in the standard academic sense), but a great deal to do with both. Whether the title is read (and Sommer's point is to forward the notion of alternate readings) as the aesthetics of bilingualism or as an account of what a bilingual might make of aesthetics, there is a startling amount of content in the work.Briefly, Sommer essays to make the case that our multicultural society is distinctly better off for being multicultural and multilingual (or at least, in some threatening sense, emergently bilingual) because the literal bilingual has a distinct advantage over her or his monolingual counterpart. The bilingual can play language games, and those games shock, amuse, or jolt—whatever it is that they do, they rouse us out of any state of intellectual torpor into which we might have fallen and they serve to make us all individuals who, in Du Bois' memorable phrase, have "double consciousness."Thus Sommer does in fact mean for her title to be read in at least two ways: Her work attempts to valorize and vindicate a sort of unofficial bilingualism (one of the blurbs on the back of the paperback edition begins by saying "Knowing a second language entails some unease... "), while she also attempts to let us in on the notion that there is an aesthetic that develops from the use of more than one code. Sommer plays remarkably on all these concepts: She is familiar with the standard, overt scholarship on bilingualism—she can cite work by sociolinguists and others. At the same time, as an author known for previous work on literature, especially with regard to Latin America, she is also familiar with much of the standard historical work in aesthetics, including Kant. Citing thinkers such as Kenji Hakuta, William J. Bennett, Wittgenstein, and Elena Poniatowska, Sommer leaves the reader somewhat bedazzled and breathless but better off for having read her work.Her overall thesis, if one may attempt to employ such a phrase, is that bilingualism and code-switching create for us the same sort of uneasiness and inevitable access to the unconscious that works of art and literature produce—and that the edginess that is a concomitant of code-switching is beneficial. Her first chapter "Choose and Lose" reminds Americans that the United States has always been a multilingual place and focuses on how much can be gained from attempting to forward the notion. If there is any difficulty to Sommer's work, it is that she practices what she preaches. Every page demands much of the reader, since every page itself engages in the [End Page 121] sort of rapid-fire twisting and switching that Sommer is trying to support as the ground for a new aesthetic consciousness.Early on, Sommer gives us the following:Complaints about the danger to national coherence [of multi- or bilingualism] can be downright funny.... [One irate journalist wrote:] "How can immigrants identify with America if they can't read Lincoln's words in the language in which they were spoken?(out of many, one) to a multicultural boarding house,...?" No need to be upset at this harangue. It's obviously a joke, even if the author missed it (a common asymmetry in bilingual humor). Notice that the translation from Latin assumes that English-only citizens don't understand the very slogan they hold dear.(p. 26)But of course the joke is to some extent on Sommer and on all of us, as she no doubt intends. It is highly unlikely that the journalist did get the humor, and the only funny part of the entire tirade is that we—assuming we have enough formal education—may be able to make something out of it... (shrink)

Vasilij Zhukovskij’s Sel’skoe kladbische, a translation of Thomas Gray’s Elegy Written in a Country Churchyard, occupies a special place in Russian literary history. First published in 1802, it was so widely imitated by later Russian poets that it came to be regarded as a “landmark of Russian literature”, not only at a boundary between two cultures (English and Russian) but also at a boundary within Russian culture itself — the transition from Neoclassical to Romantic aesthetics. Zhukovskij’s translation of Gray can (...) be read as the end result of a long process of personal education in the sign system of Sentimentalism, in both its European and its Russian variants, which then reproduced itself in an impersonal way within his culture as a whole. Zhukovskij did not merely reinscribe Gray’s poem into Russian. Rather, he used it to deploy the developing Russian Sentimentalist (Karamzinist) style within a wide range of lyric registers, thereby providing models for other Russian lyric poets. In this sense, his work exemplifies Juri Lotman’s dictum that “the elementary act of thinking is translation” — it made itpossible for Russian poets to think within an entirely new, though by no means foreign system of signs. (shrink)

Flaubert’s Sentimental Education, published in 1869, is a novel about thwarted desires. My essay looks at some pathologies of desire the novel’s protagonist, Frédéric Moreau, may be said to exemplify in order to bring into view the conditions that make desire satisfaction possible. I take the tribulations of the protagonist not as mere consequences of his personal flaws but as significant clues about the mechanics of desire in general. I discuss the ways in which the style and form (...) of the novel mirror the predicament of the desire-driven character, and I conclude by questioning the view that Flaubert’s aestheticism amounts to a banishment of desire. (shrink)

The emotional experience of reading a novel is itself educational, teaching us about life and morality. However, emotional learning is not just a matter of making reflective judgements or acquiring beliefs about the characters and events portrayed, but of making affective appraisals of important events, having our attention focused on these events in a bodily way, and reflecting upon them after the fact. This chapter contains a detailed reading of Edith Wharton's _The Reef_, in which these themes are explored and (...) illustrated. It also defends the version of ‘reader-response theory’ that underpins the discussion. (shrink)

This paper addresses one of the challenges in human rights education concerning the conceptualization of a pedagogical orientation that avoids both the pitfalls of a purely juridical address and a ‘cheap sentimental’ approach. The paper uses as its point of departure Richard Rorty’s key intervention on human rights discourse and argues that a more critical orientation of Rorty’s proposal on ‘sentimental education’ has important implications for HRE. This orientation is not limited to perspectives such as Rorty’s (...) voyeuristic approach to sentimentality, but rather focuses explicitly on the emotional and political consequences of various manifestations of sentimentality. Such an orientation in HRE will not only encourage learners to become more sympathetic to the living realities of those who suffer, but it will also interrogate the conditions of hearing narratives of suffering so that possibilities for cheap sentimentality are minimized as much as possible. (shrink)

Kevin Williams; National Sentiment in Civic Education, Journal of Philosophy of Education, Volume 29, Issue 3, 30 May 2006, Pages 433–440, https://doi.org/10.11.

최근 코로나19의 팬데믹 상황이 지속되면서 개인적 자유와 사회적 공공선 사이의 충돌 이 잦다. 관련해서 이 글은 시민교육 의 의미와 방향을 고찰한다. 먼저, 시민(성), 시민교 육, 민주적 시민성 교육 에 대해 개념적 의미와 서로 간의 관계를 논의한다. 그 결과 시민 교육 은 자유주의적 시민의 권리와 공동체주의적 시민의 덕성을 민주주의적으로 견인하고 조율하는 민주적 시민성에 대한 교육 이 되어야 한다. 다음으로, 이런 의미의 시민교육 에 대한 방법적 고민으로서 로티적 교육관을 고찰한 다. 로티적 시각에 따르면, 교육에 관한 당대 미국사회는 우파적 진리 탐구 와 좌파적 (...) 자 유 추구 사이의 대립으로 요약된다. 그런데 이런 대립에도 양쪽은 모두 자신의 관점의 근 저에 인간의 본성을 인정하는 존재론적 인성론을 가정하고 있다. 그러나 로티는 인간과 동 물의 본성적 차이를 부정하고 그 유일한 차이를 행위 양태의 차이에서 비롯되는 정도 차이 로 생각하고서 인간의 본성에 근거하는 우파와 좌파적 교육관에 비판적이다. 그는 교육 을 인간의 본성에 근거한 우파적 진리 탐구 나 좌파적 자유 추구 로만 보려는 것에 반대하 고, 뚜렷이 구별되지만 똑 같이 필요한 두 가지 과정인 사회화 와 개성화 로서 파악한다. 달리 말해서 우리는 동물에서 인간으로 사회화 되고, 인간에서 구체적이고 자율적인 개인 으로 개성화 되는 일련의 성장과정을 겪는데, 로티는 이러한 성장을 교육 으로 파악한다. 마지막으로, 로티적 교육관을 시민교육 즉 민주적 시민성에 대한 교육 에 연계하면서 그 시사점을 고찰한다. 핵심은 시민의 권리와 시민적 덕성을 함양하기 위한 방법과 연관해 서 시민권을 인간의 고유한 권리와 연계하거나 시민적 덕성을 인간의 고유한 행위적 도덕 성과 연계하여 논의하고 정당화하는 시도가 별로 유용하지 않다는 것이다. 오히려 로티적 시사점에 따르면, 중요한 것은 구체적 현실에서 공동체 구성원들이 자율적 행위를 수행하 면서도, 동시에 공동체의 유지와 발전을 위해 구성원들 사이의 연대적 행위를 가능하게 하는 현실적 방안을 마련하는 것이다. 그리고 그런 방안을 마련하는 데는 인간의 합리성이나 도덕성과 같은 보편적 본성에 대한 탐구와 정당화 논의가 필요한 것이 아니라, 구체적 갈 등과 고통이 발생하는 현장에서 갈등의 구체성과 고통당하는 이들의 고통에 공감하는 실 천적 노력들이 훨씬 중요하다. (shrink)

From the perspective of art education, the worst-case philosophical scenario is the hedonist-subjectivist account of art. If we measure art by the pleasure we gain from it, it may seem senseless to attempt teaching the reception of art. David Hume's ‘Of the Standard of Taste’ provides an argument for the art-education enthusiast, explaining that—even on a subjectivist account—art education crystallises our own preferences. While I refer to a historical debate and provide a close reading of an 18th-century (...) essay, my goal is to offer a philosophical solution to an ongoing dilemma; I use Hume's essay to ground the justification of art education. (shrink)

There is a dichotomy in the Humean thought that morality is more properly felt than judged of. The idea of a moral sensibility with an epistemic and rational content is grounded in the experience of the state of nature, and a distinction made between a defensive and a constructive morality, constituted by a set of motivations, against the law of the strongest, and protective of the relationships of education and creative work, exclusion from which undermines the conditions for a (...) constructive morality. Aesthetic education is a means of overcoming the sectarianism of defensive morality. (shrink)

The beliefs both that sentimental education is a vital part of moral education and that habituation is a vital part of sentimental education can be counted as being at the ‘hard core’ of the Aristotelian tradition of moral thought and action. On the basis of an explanation of the defining characteristics of Aristotelian habituation, this paper explores how and why habituation may be an effective way of cultivating the sentimental dispositions that are constitutive of (...) the moral virtues. Taking Aristotle’s explicit remarks on ethismos as a starting point, we present habituation as essentially involving (i) acting as virtue requires, (ii) both frequently and consistently, and (iii) under the supervision of a virtuous tutor. If the focus is on the first two characteristics, habituation seems to be a proper method for acquiring skills or inculcating habits, rather than an effective way of cultivating virtuous sentimental dispositions. It will be argued, however, that even if only the first two characteristics are taken into account, habituation may be an efficacious means of moderating, reducing or restricting the child’s affective dispositions where these are somehow excessive. But contrary to Aristotle’s view, the effectiveness of processes of habituation that are directed at strengthening, deepening or broadening the child’s sentimental dispositions where these are somehow deficient seems to be a function of the third characteristic, especially of the affective responses of the virtuous tutor to the child’s behaviour. At the end of the paper, this predominantly non-cognitive account of the workings of Aristotelian habituation will be compared with Nancy Sherman’s primarily cognitive view. (shrink)

In this thought-provoking study, Jack Russell Weinstein suggests the foundations of liberalism can be found in the writings of Adam Smith (1723–1790), a pioneer of modern economic theory and a major figure in the Scottish Enlightenment. While offering an interpretive methodology for approaching Smith’s two major works, _The Theory of Moral Sentiments _and _The Wealth of Nations_, Weinstein argues against the libertarian interpretation of Smith, emphasizing his philosophies of education and rationality. Weinstein also demonstrates that Smith should be recognized (...) for a prescient theory of pluralism that prefigures current theories of cultural diversity. (shrink)

Duties to address global poverty face a motivation gap. We have good reasons for acting yet we do not, at least consistently. A ‘sentimental education’, featuring literature and journalism detailing the lives of distant others has been suggested as a promising means by which to close this gap (Nussbaum inUpheavals of Thought: The Intelligence of Emotions, CUP, Cambridge, 2001; Rorty inTruth and Progress: Philosophical Papers, vol. 3, CUP, Cambridge, 1998). Although sympathetic to this project, I argue that it (...) is too heavily wed to a charitable model of our duties to address global poverty—understood as requiring we sacrifice a certain portion of our income. However, political action, aimed at altering institutions at both a global and a local level is likely to be necessary in order to provide effective long-term solutions to poverty globally. To rectify this, the article develops an alternative dialogical account of sentimental education, suitable for motivating support for political action to address global poverty. (shrink)

Richard Rorty has recently argued that support for human rights ought to be cultivated in terms of a sentimental education which manipulates our emotions through detailed stories intended to produce feelings of sympathy and solidarity. Rorty contends that a sentimental education will be more effective in promoting respect for human rights than will a moral discourse grounded on rationality and universalism. In this paper, I critically examine Rorty’s proposal and argue that it fails to recognize the (...) necessity of moral reasoning in creating and implementing the types of international human rights regimes which are required precisely when our sympathy is lacking or completely fails. In addition to a sentimental education, an effective human rights culture must include strong principles of moral agency, such as freedom and equality, and a commitment to the institutionalization of those principles as human rights norms. (shrink)

정치철학에서 세련된 정치(polite politics)란 덕, 도덕적 감정, 미적 취향 등을 중심으로 한 정치적 실천을 의미한다. 이 글의 목적은 세련된 정치를 논하는 과정에서 흄의 도덕감정론과 그의 정치철학의 관계를 해명하고자 하는 것이다. 이를 위해 나는 흄이 『인성론』에서 제안한 공감을 기반으로 한 도덕 감정론이 정치철학에서 정치 체제의 건전성을 위해 불충분하다고 주장하면서, 『도덕, 정치, 문예 에세이』에서 도덕적·미적 교육과 지역 정치의 권한 부여를 통해 시민의 제한된 도덕적 감각을 확장하고자 했음을 보인다. 구체적 논의의 방향은 다음과 같다. 첫째, 나는 흄이 『인성론』 3권의 도덕 감정론에서 제시한 공감을 기반으로 (...) 한 자연적 덕과 인위적 덕을 통한 해결책이 정치 체제의 건전성을 위해 불충분하다고 보았다고 주장한다. 자연적 덕은 국가 전체의 응집력을 유지하기에 충분하지 않고 오히려 지역 공동체를 위한 것이다. 인위적인 덕은 사람들이 자신을 이 더 큰 전체 중 일부로 보도록 훈련하는 데 필요하다. 이 지점에서 우리는 미적 교육의 가치의 필요성을 알 수 있는데, 이는 개인에게 자신의 특정 부분, 자신의 지역성이 전체에 어떻게 들어맞을 수 있는지를 깨닫게 할 수 있다. 둘째, 흄은 『도덕, 정치, 문예 에세이』에서 도덕적, 미적 교육을 통하여 시민의 제한된 도덕 감각을 확장하고자 하였는데, 여기서 ‘취향’이 중요한 역할을 한다는 사실을 밝힌다. 셋째, 흄은 지역 정치의 권한 부여를 통하여 시민의 제한된 도덕 감각을 확장할 것을 제안하였는데, 이는 그가 『인성론』에서 주장한 이론철학으로서 도덕감정론을 『도덕, 정치, 문예 에세이』에서 현실적으로 제도적 보안을 통해 실행 가능한 원리가 되게 하려는 시도였다고 본다. 나는 『에세이』에서의 그의 주장은 철학과 현실의 차이를 실감하면서도 실행 가능한 최선의 방책을 제시하는 것이라고 주장한다. (shrink)

Scholarship on Mary Wollstonecraft’s engagement with Adam Smith has primarily focused on his failure to attend to the experience of women in society. While this is one facet of her criticism of his thought, this article contends that Wollstonecraft’s arguments in A Vindication of the Rights of Woman (1792) extend beyond concerns that he overlooked women in his treatise, but question the very foundation of his moral theory. Unlike Smith’s silence on issues of gender inequality, he was deeply concerned that (...) the poor’s esteem for and desire to emulate the rich would prompt them to eschew the cultivation of virtue in pursuit of wealth and luxury. Wollstonecraft argues that the undue and unfounded esteem perpetuated by inequalities in society thwarts the sympathetic process that is the foundation of moral rules. Crucially, Smith’s ‘impartial spectator’ does not escape this shortcoming, and although existing commentaries characterize her failure to reference this distinctive feature of his theory as an oversight, I argue that it is possible her silence was intentional. Comparing their proposed programmes for national education illuminates the ways in which Wollstonecraft’s call for the integration of both sex and class can preclude erroneous judgments that arise from ‘unnatural distinctions’ within society. (shrink)

Identifying what is wrong with the demise of wildlife requires prior identification of the human sentiment which is offended by that demise. Attempts to understand this in terms of animal rights (individual or species) and the benefits of wildlife to human beings or the wider environment are rejected. A diagnosis of this sentiment is attempted in terms of our increasing admiration, in the conditions of modernity and postmodernity, for the 'harmony' or 'at homeness' of wild animals with their environments. The (...) diagnosis is defended against certain misunderstandings, and implications are tentatively drawn from it for environmental education and the management of wildlife. (shrink)

Mill’s aim in chapter 3 of Utilitarianism is to show that his revisionary moral theory can preserve the kind of authority typically and traditionally associated with moral demands. One of his main targets is the idea that if people come to believe that morality is rooted in human sentiment then they will feel less bound by moral obligation. Chapter 3 emphasizes two claims: (1) The main motivation to ethical action comes from feelings and not from beliefs and (2) Ethical feelings (...) are highly malleable. I provide a critical examination of Mill’s use of these claims to support his argument that Utilitarianism can preserve morality’s authority. I show how the two claims, intended to form a significant rebuttal to the worry about Utilitarianism, can in fact be combined to raise powerful skeptical concerns. I explain how Mill evades the skepticism, and why contemporary philosophers who lack Millian optimism about human nature find it harder to avoid the skeptical outcome. (shrink)

Emotion education is enjoying new-found popularity. This paper explores the ‘cosy consensus’ that seems to have developed in education circles, according to which approaches to emotion education are immune from metaethical considerations such as contrasting rationalist and sentimentalist views about the moral ontology of emotions. I spell out five common assumptions of recent approaches to emotion education and explore their potential compatibility with four paradigmatic moral ontologies. I argue that three of these ontologies fail to harmonise (...) with the common assumptions. Either those three must therefore be rejected or, if we want to retain one or more of them, we need to revise our assumptions about the practice of emotion education in ways that are both radical and, I argue, ultimately unacceptable. (shrink)

En las siguientes líneas quiero presentar una exposición en contra del argumento de Richard Rorty a favor del sentimentalismo como forma de educación en los derechos humanos. Para ello, me basaré en el concepto de ciudadano del mundo de Immanuel Kant, to- mando en cuenta diversas obras de su autoría, pero sobre todo su Antropología en sentido pragmático (ApH); después, concluiré algunas implicaciones acompañando mi argumento con algunas miradas actuales sobre este concepto en Martha Nussbaum y Anthony Appiah.

This chapter explores Mill’s views on the cultivation of character in light of his commitment to certain features of moral sentimentalism. Mill, unlike Bentham, was influenced by the sentimentalists in that he believed that human beings were sympathetic, as part of their natures, and not simply motivated by narrow self-interest. Enlarging sympathy, and developing the social feelings, was important to development of social virtue. In addition, along with the sentimentalists, Mill viewed one practical way of achieving a greater development of (...) virtue in citizens was via aesthetic education. A proper moral education will see people develop social emotions that will serve to underwrite the social virtues — people will come to realize the good of others as something which makes a legitimate claim to their attention and resources. (shrink)

Aesthetic education plays an important role in people's education and training. Guided by Marxist aesthetic education view, studying the construction of aesthetic education in the new era is not only an important condition for shaping a sound personality and an inevitable requirement for guiding people's better life in the new era, but also a theoretical basis for guiding the cultivation of innovative talents in the new era, and a realistic need for dealing with the misunderstanding of (...) aesthetic education in the new era. As an important part of socialist cultural construction, aesthetic education can cultivate people's perception, acceptance and creativity of beauty, shape individual's lofty ideals and sentiments by purifying the soul and casting the soul, transform the objective world and beautify the subjective world according to the law of beauty, establish a beautiful world outlook, outlook on life and values, and promote people's quality promotion and all-round development. From the perspective of aesthetic education, we media's own characteristics enable it to become a platform for teachers' teaching and students' learning at the same time, and with the new changes shown by the relationship between the media and the audience, we media can become an effective carrier to enhance college students' aesthetic education, providing us with a good opportunity to effectively enhance college students' aesthetic education. (shrink)

"In his pioneering treatise on education the great French philosopher Jean-Jacques Rousseau (1712-1778) presents concepts that had a significant influence on the development of pedagogy in the eighteenth century, and yet many of his ideas still sound radical today. Written in reaction to the stultifying system of rote learning and memorization prevalent throughout Europe at the time, Emile is a utopian vision of child-centered education, full of the sentiments of Romanticism, a movement that Rousseau inspired." "Imagining a typical (...) boy named Emile, Rousseau creates an ideal model of one-on-one tutelage from infancy to manhood with himself as the child's mentor. As in so many of his other famous works, here, too, Rousseau asserts his main thesis that human beings are by nature good; it is only the distorting influences of civilization that have corrupted them." "Educators as well as students of philosophy will find much to admire in Rousseau's still fresh and innovative ideas."--BOOK JACKET. (shrink)

Aspects of Adam Smith’s thought are introduced to help evaluate Weinstein’s reconsideration. Where Newton sought universal principles to explain planetary movement, Smith sought universal principles to explain human conduct. His theory of moral sentiments considered the role of sympathetic responses to others, and the resulting desire to harmonize responses in differing relationships, as a motive for moral thinking and conduct. His theory of reasoning explored the roles of pleasure, surprise, and wonder in sequential phases of thinking. Weinstein finds the pluralism (...) and emotional sensitivity of Smith’s approach appealing, as do I. However, Weinstein seems too quick to reject logic and replace it with rhetorical narrative, and to view imagination and emotion as “true.” Clearer and more consistent use of key concepts would also be helpful. (shrink)

Pascal founds his interpretation of the Augustinian doctrine of the corruption of human nature on a philosophy of faith inherited from Montaigne: « we are Christians in just the same way as we are Périgordians or Germans » (Essais, II, 12) : this conception of « human faith » is analysed, in turn, by means of concepts drawn from Descartes (passion) and Gassendi (imagination). He thus leads us to a very modern conception of « human faith » – without grace (...) – as being the product of education and habit, a « sentiment » like so many others. (shrink)

The paper argues that nationality and national sentiment have been, until fairly recently, neglected topics in liberal, as distinct from conservative, political and educational philosophy. It claims that the promotion of national sentiment as an educational aim is not incompatible with liberalism, and may indeed be desirable for reasons of personal and cultural identity as well as for redistributive reasons. It then explores a remodelled conception of British nationality in particular; and finally looks at curricular implications.

This study examines how large language models (LLMs) and humans differ in their emotional responses when resolving moral dilemmas in medical education. Medical students and LLMs were presented with the classic trolley and bridge dilemmas, and their responses were compared with expert-written academic texts using sentiment analysis to assess emotional tone and patterns. Students’ answers exhibited the highest emotional intensity, marked by fear and sadness, while LLMs responded with low emotional involvement, characterized by anticipation and trust. Expert texts displayed (...) a more neutral and balanced emotional tone, intermediate between student and LLM responses. These findings suggest that human experts adopt a reflective, emotionally regulated approach to moral reasoning, whereas medical students respond with greater emotional intensity, reflecting their developmental stage. LLMs, by contrast, analyze dilemmas through factual reasoning largely devoid of affective depth. Integrating AI tools with emotional-awareness training may therefore enhance medical education in addressing ethical complexity. Introduction. (shrink)

One of the interesting aspects of Dewey’s early educational thought is his apparent hostility toward children’s imaginative pursuits, yet the question of why this antipathy exists remains unanswered. As will become clear, Dewey’s hostility towards imaginative activities stemmed from a broad variety of concerns. In some of his earliest work, Dewey adopted a set of anti-Romantic criticisms and used these concerns to attack what one might call “runaway” imaginative and emotional tendencies. Then, in his early educational writings, these earlier concerns (...) were augmented by several other factors, including problematic trends in progressive education, new developments in psychology, and Dewey’s own educational aims. This analysis explores the roots of these criticisms, and explains how they culminate in the stance on the imagination that Dewey eventually outlined in the early educational writings. Notably, these findings have some important implications for certain prominent contemporary critics of progressivism. (shrink)

Peace education serves as a critical intervention against the rising tide of religious intolerance and polarization in Indonesia, forces that directly threaten societal well-being and peace, particularly within the higher education context. This quantitative study investigates how students’ perceptions of peace education predict their reported levels of tolerance. Utilizing regression analysis of survey data collected from undergraduate students at both a Christian university (Universitas Kristen Duta Wacana) and an Islamic university (Universitas Islam Negeri Sunan Kalijaga) in Yogyakarta, (...) Indonesia. Results demonstrated that peace education significantly predicts tolerance, showing the strongest association with empathy (R-squared = 0.547), far outpacing its predictive power on fairness (29.7%) and reasonableness (48.1%). This reinforces the value of interactive and experiential pedagogies as strong statistical predictors of affective relational change. This high-capacity empathy constitutes the critical nexus for recognizing and honouring the inherent dignity of the religiously other, thereby fulfilling the theological imperative for reconciliation, depolarization, and co-creating holistic peace in a pluralistic society. The article concludes by emphasising the imperative for higher education to adopt empathy-centred curricula intentionally, thereby equipping graduates for relational human flourishing. (shrink)

This study employs sentiment analysis and topic modeling to investigate how modern media interprets law and responsibility across a vast corpus of worldwide news items. The study’s goal is to find sentimental patterns in legal narratives and identify topic clusters that dominate public discourse. The study examines the polarity of sentiment as well as the thematic diversity of legal coverage using a variety of natural language processing technologies, including VADER and LDA. The findings reveal distinct attitude differences among legal (...) topics: criminal justice and international law elicit strong emotional reactions, whereas administrative governance is typically described in neutral tones. The analysis also highlights the increasingly evident ways in which public emotion is linked to shifting socio-political events, and how thematic clusters, such as accountability and humanitarian intervention, interact with these sentimental trajectories. Using these variables in the observation and analysis of patterns, the study has fostered a more critical examination of the news media’s role in shaping public understanding of legality, justice, and civic failure. While some methodological limitations have been outlined, and the features of language nuance and audience interpretation remain problematic, the research can provide a useful outline for future interdisciplinary research at the intersection of law, communication, and data science. The findings have also been useful to policymakers, journalists, and legal educators in bringing further responsibility and informed public discourse on legality, justice, and citizenship into the public domain. (shrink)

While working on Letters on the Aesthetic Education of Man, Schiller was already devising and drafting an essay that derived a special theory of poetry and literature from the principles of his general aesthetics. He would go on to present this literary theory to the public in three parts in Die Horen, in November and December 1795 and January 1796, respectively. In 1800, he published a slightly modified version of the essay in its entirety under the title On Naive (...) and Sentimental Poetry. In this text, Schiller offers a literary theory that, on the basis of a theoretical and practical anthropology, enables historical differentiations and literary-theoretical specifications that allow for literary-critical judgments. In doing so—as in On Grace and Dignity and the Aesthetic Letters—he uses Kantian terminology to elaborate what is ultimately an anti-Kantian poetics insofar as it claims to be able to grasp and judge literature by bringing it under concepts. (shrink)

The Education of the Eye examines the origins of visual culture in eighteenth-century Britain. It claims that at the moment when works of visual art were first displayed and contemplated as aesthetic objects two competing descriptions of the viewer or spectator promoted two very different accounts of culture. The first was constructed on knowledge, on what one already knew, while the second was grounded in the eye itself. Though the first was most likely to lead to a socially and (...) politically elite form for visual culture, the second, it was held, would almost certainly end up in the chaos of the mob. But there was another route through these conflicting accounts of the visual that preserved the education of the eye while at the same time allowing the eye freedom to enter into the realm of culture. This third route, that of the sentimental look, is explored in a series of contexts: the gallery, the pleasure garden, the landscape park, and the country house. The Education of the Eye sets out to reclaim visual culture for the democracy of the eye and to explain how aesthetic contemplation may, once more, be open to all who have eyes to look. The book will interest historians of eighteenth-century British culture and historians of architecture, art, and landscape, as well as readers generally curious about the origins of our current visual culture. (shrink)

That Hume 's theory can be interpreted in two widely divergent ways-as a version of sentimentalism and as an ideal observer theory-is symptomatic of a puzzle ensconced in Hume 's theory. How can the ground of morality be internal and motivating when an inference to the feelings of a spectator in "the general point of view" is typically necessary to get to genuine moral distinctions? This paper considers and rejects the suggestion that in moral education, for Hume, the inculcation (...) of morality internalizes the sentiments of the ideal observer. It ultimately offers a different resolution of the conflicting strains. (shrink)

Education and Human Values provides valuable (if narrow) contributions to the philosophy of education and the ethics of care. The ethics of care, or care ethics, is distinguished from the three main schools of normative ethics—Kantianism and other forms of deontological rationalism, consequentialism of various kinds, and Neo-Aristotelian virtue ethics—because it takes the importance of empathy and caring relationships as its starting point. Slote has provided the outlines of such a philosophy in his earlier work, especially The Ethics (...) of Care and Empathy and Moral Sentimentalism, and here develops new ideas and arguments that are worthwhile reading for those interested in the ethics of care or the philosophy of education, and might be assigned in classes on those topics. It may also have value to those interested in moral sentimentalism in general. Those in the aforementioned groups, however, should take the time to read it and consider its arguments. (shrink)

Educational kitsch refers to elements, materials, or educational approaches perceived as overly simplistic, sentimental, or lacking in depth. In an educational context, kitsch may manifest in various forms, such as teaching materials, methods, or educational content prioritising superficial appeal over substance. The tendency to turn online education into a marketable commodity without sufficient regard for educational quality may be considered kitsch. The primary purpose of this study is to explore the commercialisation of education as a kitschy phenomenon. (...) The authors use an exploratory research approach, while the methodology is based on a qualitative review of the literature taken from multiple databases. The primary analytical tool is the kitsch experience theory (Szostak & Sułkowski, Kitsch in Management: Characteristic Forms, Carriers and Propagators. Communications of the IBIMA, 7584–7598, 2020). The study results show that not all aspects of commercialised education are kitschy, and some degree of commercialisation is necessary for the sustainability of educational institutions. However, a balance must be struck to ensure that the primary focus remains on providing high-quality education rather than catering to market trends or profit motives. (shrink)

Right-wing populist parties often resort to a xenophobic rhetoric which both exploits and fuels existing illiberal anti-immigrant sentiments. Since populist anti-immigrant sentiments are at odds with fundamental liberal values and challenge the implementation of any liberal ethics of migration, this essay argues that states should adopt civic education policies to counter such sentiments and persuade citizens to develop liberal attitudes towards immigrants. Empirical evidence suggests that sentiments may be malleable, and there are already examples of local governments devising or (...) supporting initiatives aimed at dispelling prejudices and promoting positive interactions. It might be objected that a government’s involvement in shaping sentiments and opinions conflicts with liberal democratic states’ commitment to individual autonomy and electoral fairness. However, I argue that civic education policies are not necessarily incompatible with such values and I provide five criteria to identify policies that liberal democratic governments may legitimately adopt to counteract anti-immigrant sentiments. (shrink)