Sentences with phrase «of paideia»

(Walter Enloe, coauthor of Project Circles and Learning Circles and former lead teacher and principal of the Paideia School and Hiroshima International School) This book offers a rare combination?a fresh perspective on student learning, a serious effort to measure success, and a practical way to inform discussions about schools as a learning environments.

In addition, Bob is a member of the Paideia National Faculty.

Voice of Experience: High Standards and Achievement Hallmark of Paideia Approach Principal Les Potter looks back on his years at an inner - city school that adopted the Paideia approach to teaching and learning.

Indeed, as we saw in chapter 3, that is what gives an air of plausibility to looking on the practices of Christian worship as engagement in a «Christian» type of paideia.

That is quite clearly in accord with schooling on the model of paideia.

As we saw, it seems necessary that this mode of paideia embrace at least two sorts of Wissenschaft.

Theological education that is unified by having all of its aspects ordered to this one goal would also be a kind of paideia.

We have already seen several such patterns: from source, usually Scripture, to appropriation (on the older model of paideia); from source to application in life and ministry (on a later model of paideia); from source through theory to application in ministerial practice (on the «Berlin» model); and from source through theory to popularization to ministerial application (on a revised «Berlin» model).

As we have seen, the standards associated with paideia impose themselves simply because the picture of Christianity as itself a kind of paideia is historically so deeply rooted.

This would be accomplished by means of a form of paideia that would cultivate in them the «philosophical virtues,» shaping in them habits of analytical and critical thinking.

By the end of the first century, Christians in a Hellenistic culture had already unselfconsciously come to think of Christianity as a kind of paideia.

Of course, the idea of paideia has passed through some important changes during this long history.

Over centuries, the goal of paideia increasingly shifted from the public to the private realm, from capacitating persons for public and political action to preparing them for inward and religious transformation.

(1) The goal of paideia, which is the cultivation of the excellence or arete of the soul, consists not in acquiring a clutch of virtues but in knowledge of the Good itself Education as paideia is defined as inquiry into a single, underlying principle of all virtues, their essence.

By the fourth century B.C., Athenian culture had become self - conseious about its ideal of both culture and education — or, more exactly, about education as «culturing» the young.10 At that point Plato introduced the first major modification in the idea (though, as it turned out, not the practice) of paideia.

(3) The goal of paideia can not be taught directly — for example, by simply conveying information about various philosophers» doctrines regarding virtue.

This makes it sound, ironically, as though the way to acquire wissenschaftlich disciplines is through some kind of paideia (which is precisely Farley's claim).

What remained unchanged was of utmost importance: The aim of paideia is to shape persons in such a way that they are literally «in - formed» by virtue.

This is not to say that the idea of paideia itself logically requires that one adopt the view that there is one essence underlying a plurality of occasions of paideia.

Here we touch on a second major change that slowly took place in the practice of paideia before Christian churches appeared on the scene.

But because its governing interest is «religious,» theological schooling on the model of paideia has characteristically been disengaged from the public realm in the sense of the realm of political, social, and economic power, its arrangement and its management.

emphasize literary - critical studies of scripture and other texts, but still as a practice of paideia.

Even more striking is the explicit use of the traditional concept of paideia in a letter written in A.D. 90 by the bishop of Rome, Clement, to the church in Corinth, which was badly divided by controversy.

By the third century A.D. the practice of paideia treated all the classical philosophical traditions — Stoic, Epicurean, Aristotelian, but most of all Platonic — with religious interests.

We may let it serve as the symbol for the rise of paideia as the model of excellence in theological education.

The very idea of paideia became privatized and entailed economic, social, and political interests, that is, «public» interests, in one sense of the term, incommensurate with its religious interests.

Second, theological schooling on the model of paideia requires divinely assisted conversion of the one who learns.

In consequence, the hunt for the essence of paideia's subject matter came to seem perfectly natural.

Even when, as with the Protestant Reformers, knowledge of God is reserved for the eschaton and theological schooling focuses on faith, schooling remains a practice of paideia — notably, in Calvin's academy in Geneva.

Unlike the Sophists» highly individualistic view of paideia, Plato stressed its inherently social nature.

Werner Jaeger, who has written the classic history of the idea of paideia, [2] pointed out in a later book on Early Christianity and Greek Paideia that Clement not only uses literary forms and types of argument calculated to sway people formed by paideia but, beyond that, he explicitly praises paideia in such a way as to make it clear that his entire epistle is to be taken «as an act of Christian education.»

At most, the teacher «teaches» only indirectly by providing the context in which the student may be graced himself or herself to come to that combination of immediate self - knowledge and God - knowledge which is the aim of paideia.

During the social and political turmoil of the centuries following Alexander's death — in which his empire was dismembered, the «members» seemed continuously to war with one another, and then were largely absorbed into Rome's growing empire — the practice of paideia continued to be the dominant force shaping the educated classes.

Within two generations after Plato the political autonomy of the Greek city - states, which had been the original context of paideia, had been destroyed by the relentless spread of Alexander's empire from Macedonia to India.

However, Jaeger argues, «it is clear that he applies it in a much wider sense in his letter and, while using Scriptural testimony, he himself conceives of paideia as precisely that which he offers the Corinthians in his whole letter....

Clement, furthermore, refers to the «paideia of God» and the «paideia of Christ» and closes with a prayer thanking God for sending us Christ «through whom thou hast educated and sanctified us and honored us.,» In this Clement echoes the frequent use of paideia by the Septuagint and by Ephesians.

The understanding of Plato that early Christians inherited assumed that the goal and deep foundation of paideia was knowledge of the divine.

Running through all the issues is the concept of paideia, education that cultivates the virtues.

Not exact matches

Adopt - A-School Since 1999, John Wheeler, CEO of Rockford Construction, has ensured the kids at Henry Paideia Academy, a school in a tough part of Grand Rapids, Michigan, want for nothing.

In Ephesians 6:4, the apostle writes that fathers should not provoke their children to anger, but should «bring them up in the paideia and instruction of the Lord.»

It follows, third, that theological schooling as paideia focuses on the student because it supposes that for the student to understand God some kind of shaping or forming of the student is required.

In current discussions of the nature and purpose of theological education Edward Farley has invoked the older of these two models of excellence in schooling when he describes his book Theologia as an essay «which purports to promote a Christian paideia.»

There can be no doubt that what he takes over in his letter from a great philosophical tradition and from other pagan sources is included by him in this comprehensive concept of divine paideia, for if it were not so, he could not have used it for his purpose in order to convince the people of Corinth of the truth of his teachings.»

«Greek paideia,» writes Jaeger, itself «became a religion and an article of faith.»

Furthermore, as paideia, theological schooling generates its own writings that are intended not only for use within Christian communities but also as contributions to the cultural life of the communities» host societies.

Furthermore, it is compatible with the various construals of the subject matter of theological schooling (Word of God, Christian experience, Christian tradition — paideia as «Christian culture» - or various combinations of these).

For the tradition to which Plato had been heir, paideia was as essential to the well - being of the public realm as of the political realm, by forming virtuous citizens capable of filling political roles wisely; for fourth - century Greek - speaking Christians paideia, while it aimed to shape persons» private interiority rather than their public political activity, contributed to the well - being of the public realm as a cultural realm accessible to any literate, educated person, Christian or pagan.

Its model of excellence is an ancient paideia that once was so engaged because in ancient Athens it was ruled by political interests.

But Plato's was the way of understanding paideia that historically most deeply influenced Christian theological schooling.

He describes the origins and evolution of the first, «paideia,» which has its roots in the ancient Greco - Roman world.