Gu Mingyuan’s Educational Thought: Educational Philosophy Through China’s Reform and Opening Up

Newman’s “The Idea of the University” is the essential classic document in the history of Western higher education. All over the world, the educational thoughts of universities are closely related to Newman, and modern authors’ classic understanding of the university concept is derived from this Book. At that time, academia was in an era of ideological confrontation. Debates were mainly based on the two themes of “can other schools’ thoughts be used for reference” and “humanities or science.” Newman gave a clear answer to this in the book and made a corresponding detailed discussion. Newman’s answer embodies Newman’s educational thoughts, which are formed under the guidance of personal, educational philosophy. Therefore, Newman’s educational philosophy is contained in his educational thoughts. Based on this, Newman’s educational philosophy is explored from the educational thoughts contained in Newman’s answers to the above two topics. Newman’s educational philosophy is embodied in his views on schools and disciplines. For other sects, Newman is loyal to knowledge, regardless of sect, learns from each other’s strengths, and innovates. Newman firmly opposes blindly denying the views of the humanities.

The present paper attempts to gain insights into Confucius' thought of education and to draw lessons for today’s education in the Industry 4.0 era. Confucius, the founder of Confucianism, deserves the world recognition as ‘the great exemplary teacher for generations’ for his dedication and contributions to education with respect to the role, aim, contents, and pedagogical methods of education. As per Confucius, education should be a universal right and not a privilege only to a group of people in society. The theory of ‘no class distinction in education’ soon initiates a real revolution in ancient educational thought, availing education to the broad masses of ordinary people. This radical thought is the greatest of all, attesting the importance of equity and equality in education to people from all walks of life. A synthesis of Confucius' thought of education from prior studies, thus, extends the existing literature on education philosophy and expands global understanding of the greatest educational thoughts of all time. These insights have practical implications for today’s educational leaders and policymakers alike.

A Special Issue of the Journal of Philosophy of Education in November 2012 explored key aspects of the relationship between philosophy of education and educational policy in the UK. The contributions were generally critical of policy developments in recent decades, highlighting important shortcomings and arguing for more philosophically coherent approaches to educational policy-making. This article begins by focusing on what the contributions to the Special Issue—particularly two of them—have to say about the relationship between philosophy of education and educational policymaking. It then goes on to argue that this relationship can best be understood through an exploration of education as a practice in its own right (as distinct from a subordinate practice). Such an exploration seeks to shed light on the proper métier of philosophy of education. In the course of the exploration the kind of thinking predominant in recent international patterns in educational policy is contrasted with a different kind of thinking which has yielded rich gains in Finland. Important distinctions are drawn between the inherent and extrinsic benefits of educational practice and between the internal and external politics of practice. These contribute to the articulation of philosophy of education as a distinctive discipline of thought and action which is necessary to the work of practitioners and policymakers alike.

(1973). Behaviour and Educational Thought: Critique and Alternative. Educational Philosophy and Theory: Vol. 5, No. 1, pp. 21-35.

Reviewed by: Pathways for Remembering and Recognizing Indigenous Thought in Education: Philosophies of Iethi'nihsténha Ohwentsia'kékha (Land) by Sandra D. Styres Eliza Yellow Bird and Nolan L. Cabrera Sandra D. Styres. Pathways for Remembering and Recognizing Indigenous Thought in Education: Philosophies of Iethi'nihsténha Ohwentsia'kékha (Land). Toronto, CA: University of Toronto Press, 2017. 234 pp. Paperback: $27.95. ISBN 978-1-4875-2163-9 In her text, Pathways for Remembering and Recognizing Indigenous Thought in Education, Sandra Styres broaches a challenging premise, "[to] articulate the inarticulable" (p. 15). She wanted to translate the oral traditions of Indigenous knowledge into a text that could help guide the implementation of Indigenous culture, language, and epistemic orientation into educational spheres. However, this required a delicate balancing act. First, Styres wanted to be clear that despite the oppressed status of Indigenous peoples, this text would not be a form of "poverty porn." She offered, "I am not going to bleed on these pages for you; this is not a story of abuse and dark places. This is a journey of discovery" (p. 14). Additionally, she was sensitive to the ways that texts on Indigenous education can be reductive--a listing of "best practices" that erase the complexity of Indigenous ways of knowing. Instead, she offered, "[I]t is an exploration into some of the shared themes that inform Indigenous thought and the ways they can be used to frame an Indigenous-informed philosophy of education that can be adapted across diverse contexts and places" (p. 15). Within this framework, Styres offers five interconnected sections that detail the different components of the Haudenosaunee people's cultural traditions, building to this Indigenous knowledge base and its application to educational theory and practice. We found the first four sections particularly compelling, however, we struggled with the educational implementation in the final one. In Section 1, "Vision – (Re)centering," Styres orients the reader by presenting her positionality, historical context, and explores the tension created by the concept of ethical space. Styres defines ethical space as "the space between two disparate world views" (p. 27). She sees the book as a way to create these spaces by having critical discussions between Indigenous and Western epistemologies in education. By engaging within these ethical spaces, Styres sees it as a way of consciously entering unfamiliar spaces and disrupting the "colonial relations that continue to inform-cross-and intercultural interactions" (p. 29). Styres is fiercely critical of Western epistemologies, their dominance in educational spheres, and her project is rooted in the lofty goal of decolonizing the academy. Styres continues by offering Indigenous circularity frameworks based on Land. Circularity is a decolonizing framework that, according to Styres, is a non-linear, relational way of people understanding their relationships to the land and to others. It is a place-specific epistemology, and a core component of it is storying. The Indigenous importance of stories is more than simply narrating an experience. As Tachine, Yellow Bird, and Cabrera (2016) offer, "Since time immemorial, the fluidity of storytelling and stories within Native societies has been a vital and legitimate source of understanding and navigating through the multifaceted dimensions of life" (p. 282). Within this understanding of storytelling, Styres is clear that Indigenous scholars have multiple connections to storying, be it through the process of the story, their role within the story, or the [End Page E-16] to the story. Academia is also comprised of ethical spaces where Indigenous scholars are working to challenge and dismantle colonialism through their Indigenous epistemologies and storying. This tension prepares the reader for the next section on relationships. In Section 2, "Relationships –(Re)membering," Styres further develops the concept of Land where it is seen as "spiritual, emotional, and relational; Land is experiential; Land is conscious; Land is a fundamental living being" (p. 47). Land, in Styres understanding, is therefore central in exploring one's identity and social responsibilities as she insightfully detailed especially in the chapter "Self-in-Relationship." Self-in-Relationship embodies a philosophy of interconnectedness where Land is a core component of one's identity, and it is also "the place where we (re)member our collective and individual relationships with...

The present paper is an attempt to know about the thoughts of a great philosopher and eminent educationist Sri Aurobindo Ghose. In this study researcher used philosophical and historical method of research. Articles, books and internet are the sources of data mainly used by the researcher to complete this study. Aurobindo's educational philosophy is the part of his philosophy of life. In his philosophy of life, he pointed out the realization of the world soul as the ultimate goal of human life. To achieve this objective, he adopted education. He believed that the developmental process that helps people realize the existence of an omnipotent world-consciousness is education. We can feel an Idealistic touch in his thoughts of education. He emphasized that self realization is the ultimate goal of education. According to him Education is not only to increase one's knowledge by memorizing some theoretical subjects but also through education it will be possible to develop the spiritual, social and values of the individual. An important aspect of Aurobinda’s philosophy of education is to develop integrated personality of an individual through inculcate love, knowledge, power and beauty which helps us to being human. He said that the path of synthesis divinity is yoga or meditation. He also separately gives his statement on aims, curriculum of education, principle of teaching, role of teacher etc. Sri Aurobindo given his idea in 19th centaury regarding the education system, yet his viewpoint is much more relevant in the present day education system. In new education policy 2020 we accentuation on the holistic development and practice based education which was closely related with his concept of integral education and practice of yoga. Moreover, his view on teaching - learning is very similar with the modern concept of child centric education. Educational philosophy of Aurobindo has been imparting clear knowledge to all, including teachers and students, about the proper purpose, aims and goals of education and is regarded as the pioneer of modern education system. KEY WORDS: Sri Aurobindo, Educational Thoughts, Integral Education, , Present day Education.

This research is motivated by the importance of understanding the contribution of Syekh Nawawi's thoughts in developing Islamic education in Indonesia. Syekh Nawawi, a great cleric from Banten, has significantly contributed to science, Aqidah and History. This research aims to identify and analyze research trends related to Syekh Nawawi's educational philosophy and dig deeper into the relevance of his thinking in the context of learning science and Aqidah and Banten history. The problem raised is the lack of in-depth understanding of the application of Sheikh Nawawi's thoughts in modern education. This research uses bibliometric methods with VOSviewer software to identify research trends from 2004 to 2024 and a systematic literature review (SLR) using the PRISMA technique with data from the Scopus database. Keywords used include "Sheikh Nawawi," "educational philosophy," "science learning," "Aqidah," and "Banten history." Significant findings show that Sheikh Nawawi's thoughts remain relevant and can be integrated into the current educational curriculum. Trend analysis reveals increasing interest in the study of Sheikh Nawawi's thoughts. This study differs from previous studies because it uses a more comprehensive methodological approach and in-depth bibliometric analysis. It is hoped that the research results can become an essential reference in developing learning modules that focus not only on cognitive aspects but also on spiritual and historical aspects, especially in the educational context in Banten.

Educational philosophy in China during the 20th century started with the introduction of John Dewey's educational philosophy thoughts, followed by the dissemination of Marxism thoughts of education, and initially established the framework of educational philosophy as an academic discipline. After the foundation of the People's Republic of China in 1949, especially during the 1980s, under the guidance of Marxism, the discipline of educational philosophy has been maturing. While exploring China's history of educational philosophy, this article also covers contemporary Western development. Future trends of this discipline include extending specific fields of research, increasing internationalization of research, enhancing the functions of both critique and guiding ideals of educational philosophy.

This paper is drawn from a research carried out on the suitability of Kenya’s education in relation to development of skilled human resource. The inquiry followed a revelation that individuals left schools and colleges either incompetent or irrelevantly skilled, a situation that undermined both individual and national development. The research took a philosophical approach, and employed majorly the conceptual analysis method wherein various seminal education policies, reports and other relevant documents were reflected upon. Further, the phenomenological method was employed via brief semi-structured interviews on sampled teachers and students, basically to establish their conception of education – ostensibly its meaning and purpose, all which determine practice. A common finding had it that the philosophy underpinning Kenyan education was hazy. Consequently, individuals pursued idiosyncratic educational practices, as dictated by their understanding of education, consequently failing to achieve expected educational outcomes. The inquiry recommended formulation of a sound, shared philosophy upon which all educational thoughts and experiences would be hinged.

Islamic education is one field of Islamic studies who received a lot of attention from scientists. This is because in addition to a very strategic role in order to enhance human resources, as well as in Islamic education there are a variety of complex problems. Ibn Taymiyyah for example, he was known as a scholar, thinker and politician. The thinking in the field of education is a response to the various problems facing the Islamic society that demands split logically through education. Philosophy of education, he said, should be built on the foundation of monotheism, the belief in the oneness of God. Monotheism which is the basis of education include; rububiyah monotheism, monotheism asthma wa uluhiyah and nature. Based on the insights of faith is then Ibn Taymiyyah describes the purpose of education, students, teachers, curriculum and so on.Keyword: Educational Thought, Relevance, Contemporary

This review paper on John Dewey, the pioneering educationist of the 20th century, discusses his educational thoughts, and writings, which gave a new direction to education at the turn of the century. Dewey’s contributions are immense and overwhelming in the fields of education, politics, humanism, logic, and aesthetics. This discussion will focus on Dewey and his philosophy related to educational approaches, pedagogical issues, and the linkages that he made between education, democracy, experience, and society. At the heart of his educational thought is the child. Dewey’s idea on humanism springs from his democratic bent and his quest for freedom, equity, and the value of child’s experiences.

In this paper I analyse the current trends in educational philosophy which utilise Emmanuel Levinas's thought. An ever-growing number of scholars have articulated many different aspects of his thought for educational purposes. I propose that there is a general split between these scholars, those who favour Levinas's philosophical writings and those who favour his confessional writings. I analyse the variegated theories presented by both of these trends and offer a critique largely based on the need for the incorporation of Levinas's complete writings in order to better understand what may be called his ‘educational thought’. Lastly, in order to demonstrate this approach, I offer a reading of his seminal lecture ‘The Temptation of Temptation’ with a focus on the pedagogical features of the Sinaitic revelation, while also demonstrating the proximity between his thought and different aspects of Jewish mysticism.

Purpose: This study aims to explore and adapt Ibn Sina’s educational concepts in the context of Kuttab Ibnu Abbas Surakarta, an Islamic educational institution striving to modernize its curriculum while preserving value-based Islamic education. By integrating classical principles with contemporary needs, this research seeks to enhance the quality of Islamic education in alignment with sustainable development goals (SDGs). Theoretical Framework: The theoretical framework of this study is based on Ibn Sina’s educational philosophy, which emphasizes tarbiyah (holistic education), tazkiyah (purification of the soul), and ta’dib (internalization of ethics and manners). These concepts are examined in relation to their applicability in the modern Islamic education system, particularly in fostering a balanced approach between intellectual, moral, and spiritual development. Methods: This research employs a qualitative method with a case study approach, focusing on curriculum analysis and in-depth interviews with educators at Kuttab Ibnu Abbas Surakarta. The data is collected through observation, documentation, and interviews, then analyzed thematically to identify the relevance and challenges of implementing Ibn Sina’s educational thought in the institution. Results and Conclusion: The findings reveal that the principles of tarbiyah, tazkiyah, and ta’dib serve as a strong foundation for curriculum development that prioritizes not only academic excellence but also moral and spiritual integrity. The integration of these values into the modern Islamic education system enables students to develop a sense of integrity, social responsibility, and critical thinking skills. Moreover, this approach contributes to the realization of SDGs, particularly in promoting quality education (SDG 4) and fostering ethical leadership for sustainable societies (SDG 16). Implications: The implications of this research suggest that Islamic educational institutions can benefit from revitalizing classical educational thought to address contemporary challenges. Originality/value: The novelty of this study lies in its effort to bridge the gap between classical Islamic education and modern pedagogical practices by systematically integrating Ibn Sina’s principles into the Kuttab education model. This adaptation offers a sustainable framework for nurturing a generation that is both intellectually capable and spiritually conscious, ensuring the relevance of Islamic education in the modern era.

Al-Ghazali, through his seminal work Iḥyā’ ‘Ulūm al-Dīn, has made enduring contributions to Islamic educational thought. However, certain aspects of his philosophy, such as the dichotomy of knowledge and the authoritative role of the teacher have sparked debate when examined in light of contemporary educational challenges. This study seeks to reassess the relevance of Al-Ghazali's educational philosophy within the context of the millennial generation, focusing on academic objectives, pedagogical approaches, epistemology, and the ethics governing educators and learners. Employing a qualitative, descriptive literature review method, the research analyzes Al-Ghazali’s primary texts alongside relevant secondary sources. Findings indicate that while Al-Ghazali’s educational paradigm shaped by his Sufi orientation, emphasizes character formation and spiritual development, several of his more traditional views warrant critical reevaluation. Specifically, the rigid classification of knowledge and the absolute authority of teachers may hinder adaptation to 21st-century educational demands, which prioritize creativity, collaboration, and technological integration. Nevertheless, core elements of his thought, such as the integration of moral values, the principle of gradual learning, and the emphasis on self-purification, remain pertinent to contemporary character education. Accordingly, Al-Ghazali’s educational philosophy continues to offer both inspiration and a critical framework for shaping a progressive and contextually grounded model of Islamic education in the millennial era.

Every science exists on a philosophical basis / thought and becomes functional. As in all sciences, philosophy forms a necessary basis for the educational science. The need for philosophy, emanated from the need to make learning environments meaningful, as well as to find answers to the questions of why and how education should be done. The basic purpose of this research is to investigate educational philosophies of primary school teachers who are still working in a medium-sized province in Turkey within the framework literature. Quantitative survey design was employed in the study. The study group is comprised of 225 primary school teachers working in primary schools within a medium-sized Anatolian city in terms of demographic structure. The “Educational Thoughts and Practices” scale was used to collect the research data. The variance was conducted parametric one-way analysis. One of the significant results of the study is that the primary school teachers participating in the study mainly adopt popular educational thoughts and practices. Given the overall results of the study, it is seen that the scores close to each other in the popular and traditional dimensions. It can thus be implied that teachers are aware of the attractiveness of the creative learning environment ensured by student-centered learning, however, they do not give up on their duties and habits of transferring knowledge.