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RT Book, Whole SR Electronic DC OPAC T1 Plato’s Socrates, Philosophy and Education / by James M. Magrini T2 SpringerBriefs on Key Thinkers in Education. ISSN:22119388 A1 Magrini, James M A1 SpringerLink (Online service) YR 2018 FD 2018 SP XV, 121 p K1 Education -- Philosophy K1 Teachers -- Training of K1 Learning, Psychology of K1 Philosophy, Ancient K1 Educational Philosophy K1 Philosophy of Education K1 Teaching and Teacher Education K1 Instructional Psychology K1 Ancient Philosophy / Classical Philosophy ED 1st ed. 2018. PB Springer International Publishing : Imprint: Springer PP Cham SN 9783319713564 LA English (英語) CL LCC:LB1-3640 CL DC23:370.1 NO Introduction: Doctrinal and Non-Doctrinal Interpretations of Plato and Plato’s Socrates -- Chapter One: Plato’s Socrates: The Issues of Pedagogy and Knowledge of the Virtues -- Chapter Two: The Ontological Context of the Human Condition Original Socratic Questions and the Paradox of Learning -- The Unfolding of the Elenchus-Dialectic as “Educative” Event Instantiating an Ethical Disposition Through Socratic Dialogue -- Epilogue: Learning From Plato’s Socrates NO This book develops for the readers Plato’s Socrates’ non-formalized “philosophical practice” of learning-through-questioning in the company of others. In doing so, the writer confronts Plato’s Socrates, in the words of John Dewey, as the “dramatic, restless, cooperatively inquiring philosopher" of the dialogues, whose view of education and learning is unique: (1) It is focused on actively pursuing a form of philosophical understanding irreducible to truth of a propositional nature, which defies “transfer” from practitioner to pupil; (2) It embraces the perennial “on-the-wayness” of education and learning in that to interrogate the virtues, or the “good life,” through the practice of the dialectic, is to continually renew the quest for a deeper understanding of things by returning to, reevaluating and modifying the questions originally posed regarding the “good life.” Indeed Socratic philosophy is a life of questioning those aspects of existence that are most question-worthy; and (3) It accepts that learning is a process guided and structured by dialectic inquiry, and is already immanent within and possible only because of the unfolding of the process itself, i.e., learning is not a goal that somehow stands outside the dialectic as its end product, which indicates erroneously that the method or practice is disposable. For learning occurs only through continued, sustained communal dialogue NO HTTP:URL=https://doi.org/10.1007/978-3-319-71356-4 NO 書誌ID=EB16356875; LK [E Book]https://doi.org/10.1007/978-3-319-71356-4 OL 30