Historische Klassiker im problemorientierten Philosophieunterricht ‐ Wozu?

The subject of this research refers to the attitudes of philosophy teachers towards today?s philosophy classes in secondary schools. The process of reforming secondary school education started in Serbia some twenty years ago. First, there was the reform of the curriculum and syllabus for the majority of vocational schools, and then, since 2018, a new curriculum and syllabus have started to be used in high schools as well. Not only have the curriculum and syllabus been changed, but also the approach to the teaching process. The changes relate to all the school subjects, including philosophy classes. The focus is on both, the subject learning outcome and the teaching unit outcome. Philosophy teachers described the experiences, impressions and thoughts about their philosophy classes.

This essay aims to discuss possible contributions of the teaching of Philosophy in the context of Technical Courses in Farming, a qualification of Agricultural Vocational Education in High School. Faced with environmental problems related to food production, a student of this course must be aware oft the agroecological paradigm. The article examines how - in Philosophy classes - the understanding of this paradigm can contribute in forming a professional committed to the social and environmental balance of the planet. It also studies the subsidies offered by environmental ethics in order to encourage the formation of a technical agriculturalist. It is discussed that if we have a new concept in agroecology - often linked to the social debate on sustainable agriculture and development - with a great potential for social transformation through agricultural practices, we have in environmental ethics a key issue for the establishment of the agro-ecological paradigm insofar as it contributes for rethinking the dominant behavior in relation to the uses we make of the environment. Key words: Philosophy teaching, agricultural education, environmental ethics, agroecology.

This essay aims to discuss possible contributions of the teaching of Philosophy in the context of Technical Courses in Farming, a qualification of Agricultural Vocational Education in High School. Faced with environmental problems related to food production, a student of this course must be aware oft the agroecological paradigm. The article examines how - in Philosophy classes - the understanding of this paradigm can contribute in forming a professional committed to the social and environmental balance of the planet. It also studies the subsidies offered by environmental ethics in order to encourage the formation of a technical agriculturalist. It is discussed that if we have a new concept in agroecology - often linked to the social debate on sustainable agriculture and development - with a great potential for social transformation through agricultural practices, we have in environmental ethics a key issue for the establishment of the agro-ecological paradigm insofar as it contributes for rethinking the dominant behavior in relation to the uses we make of the environment.Key words: Philosophy teaching, agricultural education, environmental ethics, agroecology.

Our standard view about sound is incoherent. On the one hand, we suppose that sound is a quality, not of the object that makes the sound, but of the surrounding medium. This is the supposition of our ordinary language, modern science and a long philosophical tradition. On the other hand, we suppose that sound is the object of hearing. This too is the assumption of ordinary language, modern science and a long philosophical tradition. Yet these two assumptions cannot both be right – not unless we wish to concede that hearing is illusory and that we do not listen to the objects that make sounds. To avoid these consequences we must recognize and repair the inconsistencies contained in our standard view of what sound is. I offer an account that describes sound as a quality belonging, not to the medium, but to the object that makes the sound.

Jeong-Gil Woo investigates the prototypical Confucian concept of education and the educational relationship according to Confucius’ Analects. It is marked with characteristics, such as deep respect for the human being, relationship ethics, and the spirit of dialogue, ren (仁, benevolence) and junzi (君子, noble person) as a goal of education, the correspondence of words and action as a basic principle of educational practice and interaction, and xiuji (修己, self-education and self-transformation) as the ideal form of the educational relationship. In this chapter, there is a particular focus on the dialogical nature of Confucius, which is directly related to the conceptualization of original Confucian education and the relationship as a dialogical one, which may lead one to rethink that Confucian education only advocates a hierarchical and authoritative system. In reading the original text of the Analects, Confucius is found as an educator and not as a manager of an educational project, where he tries to make others into junzi with his hierarchical authority, but as a companion, motivator, or partner in dialogue as well as a role model in the process of becoming a junzi. The goal of Confucian education is not to force someone to change, but encourage him or her to pursue an educational ideal of xiuji within the educational relationship.

The paper presents an innovative approach to teaching philosophy, which the authors name as a comicsophy approach to teaching philosophy. Such creative application of comics in the teaching of philosophy fully corresponds to the skandalonic and dialogical character of philosophy itself. The methodical value of using comics in philosophy teaching is manifested exactly in comics’ distinctly skandalonic character. The skandalon is a methodical process that seeks to provoke students' curiosity by questioning something that otherwise seemed unquestionable, self-evident, to present it in a new light, in order to make it the subject of critical questioning and reflection. Given the visuality of the comics, its fun and root in popular culture, it is an excellent motivational tool for philosophical reflection and understanding of reality, philosophical issues, ideas and concepts in teaching philosophy. By introducing comics as recognizable products of pop culture close to students' reading interest and experience in teaching philosophy, it is easier for them to connect what they learn in school with real life, ie to apply what they have learned in everyday life situations. Comics can be used as a source of information, a form of learning new content, as well as a basis for encouraging dialog and discussion in the classroom. Also, students can individually or in pairs/groups create comics on specific philosophical topics, thus developing creative, critical and collaborative thinking. The paper presents specific criteria for evaluating comics on philosophical issues that students create in philosophy classes.

In the last years of the 20th century, David W. Orr (1994) wrote that “all education is environmental”. A decade earlier, Hans Jonas (1984) had called upon humanity to embrace its ethical responsibility to safeguard the planet for future generations. Maxine Greene (1997) emphasized the notion of teaching as possibility and the role of teachers to “confront the dread and keep alive the sense of a possible happiness”. Nel Noddings (2016) advocated for a pedagogy of care and trust. Gregory Cajete (1994), Cajete (2015)) and Melissa Nelson (2008) highlighted the interconnectedness of Indigenous knowledge and environmental stewardship. Gert Biesta (2021) pointed to the “missing dimension” in education, stressing that the essential question is “what learners will do with what they have learned”. These foundational ideas align with a growing movement in the philosophy of education that seeks to "ecologize" its principles by re-examining fundamental assumptions about the relationship between philosophy, education, and the environment. (Affifi et al. 2017, Humphreys and Blenkinsop 2017, Stratford 2019, Fang et al. 2023). In Bulgarian high schools, students from 8th to 12th grade take weekly philosophy and civic education classes, which contribute to the development of their thinking skills, help them understand their personal experiences, and build them as individuals (Vardjiiska 2011). These classes can become an exciting adventure that provides the opportunity to implement new teaching and learning techniques (Gerdjikov 2019). The Bulgarian curricula recommend establishing interdisciplinary connections, but it is essential for the teacher to consciously and consistently strive to implement them. Philosophy and civic education classes can be a place to discuss connections between disciplines and especially their real-world interactions. Because the most effective way of explaining the value of philosophy is to show that it could be useful outside the classroom (Elchinov and Nikolova 2017). This study explores why philosophy teachers should integrate discussions on urgent environmental themes into their curricula and how they can effectively do so to stimulate students’ ecological consciousness. The author suggests that philosophy and civic education classrooms have the potential to become spaces for critical reflection on socio-ecological challenges. The hypothesis is that even a short, adaptable five-lesson model can empower philosophy teachers in Bulgarian high schools to begin integrating environmental themes into their practice, positioning them as catalysts for socio-ecological transformation in education. This approach advocates for a bottom-up systemic change, equipping educators with the tools to enhance students’ ecological awareness and their ability to critically analyze global environmental challenges. Such skills are essential for future citizens of our planet tasked with ensuring sustainable living conditions on Earth and safeguarding the continuity of civilization. As James Lovelock (2019) envisioned: "We can do something to save ourselves by learning to think". Drawing on interdisciplinary perspectives, this research presents a five-lesson model designed to foster philosophical inquiry and environmental awareness. The model incorporates discussions, project-based learning, and critical engagement with ecological issues. Additionally, it involves the use of Large Language Models (LLMs) by the students to stimulate their curiosity, test ethical scenarios, and support interdisciplinary exploration, while also encouraging reflection on potential biases in AI-generated narratives about environmental problems, their causes, consequences, and solutions (Van Der Ven et al. 2025). The suggested educational programming draws inspiration also from the ideas and outcomes of effective practices (Stevenson et al. 2013) аnd benefits from the expertise of philosophy educators in high-schools. Teacher agency is discussed, as well as the cultures, structures and relationships that shape the particular ‘ecologies’ within which teachers work (Priestley et al. 2018). By bridging traditional philosophy and ethics with educational practice, this research explores the intersection of philosophical education and ecology, underscoring the critical role of teacher agency in addressing urgent environmental issues. The suggested five-lesson model aims to foster ecological consciousness in philosophy classes and to promote 21st century education with Earth in mind.

Reviewed by: Duns Scotus on Time and Existence: The Questions on Aristotle’s “De interpretatione.” by John Duns Scotus Allan Bäck John Duns Scotus. Duns Scotus on Time and Existence: The Questions on Aristotle’s “De interpretatione.” Translated with introduction and commentary by Edward Buckner and Jack Zupko. Washington, DC: The Catholic University of America Press, 2014. Pp. xiv + 386. Cloth, $69.95. This book offers a translation of two short commentaries by John Duns Scotus on Aristotle’s On Interpretation. It comes with an introduction, notes, and a commentary. I think that this book would be difficult for a novice; perhaps the intended audience is someone with a general familiarity with medieval philosophy, although not necessarily with medieval logic. I do not think that someone just interested in general logical issues, such as existential import or future contingents, will find much to interest her here, despite some remarks in the commentary (e.g. 173). In the introduction, Buckner and Zupko discuss these commentaries and their place in Scotus’s corpus. It seems that they were written by Scotus himself rather early (4, 6–7). They omit some doctrines, such as “the synchronic conception of modality” (9), which Scotus endorsed later in his career (317–18)—although perhaps Scotus is just following earlier commentaries or the curriculum for which these commentaries seem to have been written. The introduction does a good job of placing these commentaries in their immediate historical context, though less so with the Greeks or Arabs. The notes too have references to other texts of Scotus and of his contemporaries, along with many translations of pertinent passages. The comments made on Scotus’s commentaries are generally helpful, in the mode of an explication de texte, although, to repeat, I think that a beginner would be often confused. The comments are not as helpful on logical doctrines. For example, Scotus’s second syllogism at 29 (7) does not look much like its rendition (175). Again, the translators do not consider the standard meaning of ‘perfect syllogism’ from Aristotle’s Prior Analytics 24b22–24 (277 n. 18). Also, the discussion of the role of the copula seems to miss the point. It would be helped by consulting some neglected secondary literature, like the last chapter of Bäck’s Aristotle’s Theory of Predication. Buckner and Zupko try to assimilate Scotus’s theory of predication to the current one (300). In doing so, they obscure some big differences, noted for example by Ignacio Angellelli in Studies on Gottlob Frege and Traditional Philosophy. The Aristotelian inference ‘Caesar is a man; therefore Caesar is’ is not well-formed in Frege-Russell logic (52). The texts themselves do not seem to have much originality. If I compare Scotus’s commentaries on On Interpretation with earlier ones, for example, those of Abelard or Albert (or Avicenna), and with those of Greek commentators such as Simplicius or Ammonius, I find them rather elementary—aside from Scotus’s penchant for a complex structure. Like Aquinas, Scotus seems to follow the tradition of Boethius and Proclus/Ammonius, which was rather old-fashioned already with Aquinas. The translators suggest that Scotus was the first in medieval times to allow for “synchronic contingency,” “alternative possibility at a given time” (317)—not in this commentary but in his later writings. However, already Aristotle allows that a coat may or may not be cut up, now or in the future (19a12–13). So what is the innovation? Scotus has the position that future contingent statements are indeterminate in truth value (157)—a standard view from Ammonius onwards. In the commentaries, Scotus accepts the traditional medieval doctrine of those such as William of Sherwood that “if it is false that you are at Rome now, at t1, then it is necessarily false that you are in Rome at t1” (317–18). But all this amounts to is Aristotle’s doctrine of hypothetical necessity (19a23–27); in modern terms, if ├Φ, then├□Φ. In this way, contradictory statements about the present may both be contingent, absolutely, even though hypothetically only one of them is necessary. The translation is readable and reliable, although some technical doctrines, like that of a statement of...

Objective: The aim of this article is to examine the extent to which the teacher's academic profile can help to improve the performances of students in the final year of literary classes in philosophy. Methodology: This article is part of the field of Education Sciences, specifically in Discipline Didactics. The study is of an experimental type, centred on the reality of the educational facts that surround the practice of teaching philosophy. With the help of measuring instruments such as the questionnaire, test papers and observation guide, this approach made it possible to understand the determinants of performances in philosophy mentioned above. Results: The academic profile of the teacher constitutes a fundamental characteristic in the teaching practice of a discipline. Thus, in organised and structured teaching systems, only those who have the aptitudes to teach can really be admitted to teaching. This presupposes initial training in the subject coupled with appropriate professional training. In this way, we can partly understand the public authorities' demand for a selection process to recruit and train philosophy teachers. Discussion: The teaching of philosophy is based on a requirement of qualification and academic profile for the teacher, although it is more often referred to as a matter of vocation. In any case, a teacher with a vocation, unless he or she is gifted, is first and foremost concerned with training, with a view to practicing the profession of his or her heart with passion. This training predisposes them not only to be masters of their subject, but also to be able to overcome the socio-professional hazards characteristic of the educational environment. Conclusion: Philosophy is the subject in which students in the final year of secondary school perform worst. Consequently, this subject is increasingly feared and considered by learners to be their ‘bête noire’. Consequently, students' performances in philosophy can be improved thanks to ........

O desafio de promover um ensino que permita o aluno a alcançar objetivos de aprendizagem está cada vez mais complexo, por isso, pensar novas práticas metodológicas, capazes de auxiliar a aprendizagem está cada vez mais complexo. Mediante dilema, refletimos uma nova prática metodológica, aliada ao uso de ferramentas tecnológicas. Nesse sentido, surgiu o questionamento: De que maneira o uso do RPG como ferramenta pedagógica auxilia o processo ativo da aprendizagem nas aulas de filosofia? E partindo desta pergunta, o presente artigo procura: a) refletir brevemente sobre a metodologia de ensino da filosofia; b) pensar as novas estratégias para o Ensino de Filosofia; c) discutir o ensino Filosofia por intermédio de jogos digitais; e, d) apresentar o RPG como ferramenta pedagógica capaz de promover a aprendizagem. Para uma melhor explanação sobre o assunto, a metodologia da pesquisa será de cunho bibliográfico, realizada a partir dos referenciais teóricos que percorrem o campo do Ensino da Filosofia (GALLO; ASPIS, 2009), revisitando os documentos oficiais que regulamentam a presença da disciplina no ensino médio (PCNS, OCNS). Os estudos dos jogos clássicos (HUIZINGA, 2007), jogos digitais- RPG (LIMA, 2012), gamificação e ludicidade (GUIMARÃES; SIGNORI, 2016) PAIVA, 2016) SILVIA, 2017). Com isso, ao final da pesquisa espera-se que a aprendizagem mediada pelos jogos desloque o aluno da posição de mero espectador para o papel de protagonista, desempenhando um papel mais ativo. Portanto, o presente artigo visa contribuir com a inovação do processo de ensino-aprendizagem do ensino de filosofia no ensino médio.

This book is about a topic in epistemology that had been much neglected until its publication, but has subsequently become much more discussed. That topic is testimony, or, less technically, the conveying of information by telling. Coady argues that reliance upon the word of others plays a crucial role in the economy of knowledge, though the extent and depth of this reliance have gone largely unrecognized in the philosophical tradition. He discusses those efforts that have been made to explain and justify the role of testimony in the getting and sustaining of knowledge or reliable belief, and concludes that, with the partial exception of Thomas Reid's discussion in the eighteenth century, they have been unsuccessful. This widespread failure, he argues, stems from a reductive approach with an individualist bias that fails to appreciate just how fundamental are our cognitive debts to one another. Indeed, he argues, the very possibility of linguistic communication rests upon some basic reliability of testimony. He spells out an alternative to the reductive way of understanding the links between testimony, perception, memory, and inference. In the latter part of the book, Coady explores several puzzles generated by our reliance on testimony, including those created by the tension between prior probabilities and testimony to astonishing events, the supposed increase in unreliability of testimonial chains of transmission as they expand, and a puzzle about competence and transmission of knowledge. He also discusses certain implications of his view of testimony for important issues in history, psychology, mathematics, and the law.

How do philosophy teachers make their students think? That is what this research into 'Room to think' is about, in which eight experienced philosophy teachers are portrayed. Based on excerpts from their lessons in the senior years of secondary education, we get a glimpse into the classroom, where students are discussing philosophical questions, such as: Are body and mind separate? Do you have to live stoically? What is Art? This research provides a number of clues to education in thinking, drawn from John Dewey and Hannah Arendt. To get into the 'thinking mode' something is needed that breaks through the 'routine mode'. This requires both liveliness and concentration, which means a double task for the philosophy teacher: both to create order and to shake things up. In order to chart the actions of philosophy teachers, a framework has been constructed in which teacher balance between two poles: learning philosophy (explaining what other philosophers have come up with) and learning to philosophize (making students think about philosophical questions themselves). It was investigated how these eight philosophy teachers relate to these poles and what that looks like in their lessons. The conversation in class is crucial in this: thinking takes place in dialogue. To practice that dialogue in your own head, it helps to conduct the dialogue in philosophy class.

In this chapter Stefano Oliverio explains how Ann Margaret Sharp’s theory interweave philosophy of education and philosophy of teaching and how their connection is central to her interpretation of the community of inquiry. Drawing on Nietzsche, Sharp mistrusts teachers who have not appropriated their own inherited culture for personal growth through self-inquiry, but only collected information and who, in turn, stifle children’s voices. Alternatively, teachers may dialogue with children as ‘philosophical friends,’ allowing children work as liberators of teachers. This also enables children to receive their cultural legacy while being equipped by teachers to speak within it, and thus, teachers become children’s liberators. Sharp never deviated from this focus on children’s intellectual liberation, on treating them as partners in dialogue and as friends in a co-educational relationship that enables all parties to search themselves.

Although the integration of Artificial Intelligence (AI) in education has received growing attention, limited research has explicitly examined the development and application of AI-assisted exploratory learning media in mathematics. This study aims to analyze the characteristics, implementation, and potential effectiveness of AI-based learning tools in enhancing students’ mathematical problem-solving and critical thinking skills. A Systematic Literature Review (SLR) was conducted, drawing from studies published between 2016 and 2025 in the Google Scholar and Scopus databases. Using predefined inclusion and exclusion criteria, 20 relevant articles were selected and thematically synthesized to identify prevailing trends and research gaps. The findings reveal that AI integration in mathematics education predominantly supports personalized, adaptive, and interactive learning, fostering deeper conceptual understanding and the development of higher-order thinking skills. However, few studies have focused specifically on AI-assisted mathematics learning media. Key challenges identified include insufficient teacher preparedness, ethical concerns surrounding AI deployment, and the complexity of integrating AI tools into existing curricula. The study contributes theoretically by positioning AI as a cognitive and dialogic partner in the learning process, rather than a purely computational instrument. It also offers practical insights into the design and implementation of AI-supported learning environments. The analysis concludes that when integrated with digital tools such as EdCafe AI, GeoGebra, Scratch, and Canva, AI-assisted exploratory media can significantly enhance students’ conceptual mastery and problem-solving capabilities in mathematics. The study recommends targeted teacher training, the development of ethical frameworks for AI use, and increased empirical research to support responsible, student-centered implementation of AI in mathematics education.

The study analyzes the teaching of philosophy in the context of such problems as educational inequality, individual autonomy, and the acquisition of economically valuable skills, which, in the author’s opinion, can be overcome or minimized through the implementation of discursive practices. It is stated that teaching philosophy is unlikely to solve the problem of educational inequality, but philosophy classes that stimulate and expand students’ opportunities for discursive self-understanding can help them develop their potential and improve their prospects. It is noted that by becoming acquainted with the practice of discursive self-understanding, students are given the opportunity to free themselves from the limitations of their social, cultural, or religious background, and thereby strengthen their autonomy. It is emphasized that the development of the content, methods, or goals of education solely in accordance with the requirements of economic utility leads to the marginalization of such subjects as philosophy, the economic value of which is not obvious. The author puts forward and substantiates arguments against such discrimination of philosophy as a subject, based on the ideas of the ancient philosopher Aristotle and the American philosopher Martha Nussbaum. The first view sees philosophizing as an expression of true human nature, focusing not on instrumental value but on the assumption that philosophizing, as an intrinsically valuable activity, is an integral part of a successful life. The second view is based on the principle of equal respect, which sets limits on economic thinking and requires that all people be granted an independent moral and political status. This means, in particular, granting them the right to live according to their own ideas about the good, which in turn requires encouraging and empowering people to develop their own views and discursive skills. One subject that can make a significant contribution to this is precisely philosophy.