Past, Present, and Future Research on Teacher Induction: An Anthology for Researchers, Policy Makers, and Practitioners.Betty Achinstein,Krista Adams,Steven Z. Athanases,EunJin Bang,MarthaBleeker,Cynthia L. Carver,Yu-Ming Cheng,Renée T. Clift,Nancy Clouse,Kristen A. Corbell,Sarah Dolfin,Sharon Feiman-Nemser,Maida Finch,Jonah Firestone,Steven Glazerman,MariaAssunção Flores,Susan Hanson,Lara Hebert,Richard Holdgreve-Resendez,Erin T. Horne,Leslie Huling,Eric Isenberg,Amy Johnson,Richard Lange,Julie A. Luft,Pearl Mack,Julia Moore,Jennifer Neakrase,Lynn W. Paine,Edward G. Pultorak,Hong Qian,Alan J. Reiman,Virginia Resta,John R. Schwille,Sharon A. Schwille,Thomas M. Smith,Randi Stanulis,Michael Strong,Dina Walker-DeVose,Ann L. Wood &Peter Youngs -2010 - R&L Education.detailsThis book's importance is derived from three sources: careful conceptualization of teacher induction from historical, methodological, and international perspectives; systematic reviews of research literature relevant to various aspects of teacher induction including its social, cultural, and political contexts, program components and forms, and the range of its effects; substantial empirical studies on the important issues of teacher induction with different kinds of methodologies that exemplify future directions and approaches to the research in teacher induction.
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Silence and the Phenomenology of Religious Experience.David Pellauer -1983 -Philosophy Today 27 (2):138-143.detailsPellauer's programmatic study neatly differentiates what he takes to he a proper phenomenology of religion from the works of W. Bede Kristensen, CorneliusBleeker and Gerhard van der Leeuw. Following Husser's lead, but leaving aside Husser's idealism, Pellauer suggests that Husserl provides a useful theoretical model of experience, one which is "hypothetically applicable to all human experience." Pellauer then critically explores Husser's model. This exploration opens the way for Pellauer to suggest important ways in which the phenomenon of silence (...) should he examined, ways not developed in Dauenhauer's study. What follows is the slightly edited second half of Pellauer's contribution. (shrink)
Aristophanes,Lysistrata 231.W. G. Forrest -1995 -Classical Quarterly 45 (01):240-.detailsIn his admirable commentary, Jeffrey Henderson notes the significance of posture and of physical setting. He does not remark that the statue of Leaina near to which Lysistrata and Kalonike are standing on the Akropolis was intimately tied to the obscure story of the later years in the Athenian tyranny. With minor variations of detail or colour the story was that Leaina, a hetaira beloved of Harmodios or Aristogeiton, had been tortured by Hippias after the murder of Hipparchos but, brave (...) girl, had preferred to die than say yes, or indeed say anything. She bit out her tongue. The Athenians set up a bronze lioness, the work of Amphikrates, to commemorate her martyrdom. (shrink)
A Fruitful Field: Recent Study of the Acts of the Apostles.W. Ward Gasque -1988 -Interpretation 42 (2):117-131.detailsOne conclusion that unites nearly all recent study of Luke-Acts is that Conzelmann's classic formulation of the purpose of the Lukan writings, put forward in The Theology of St. Luke, was incorrect.
The Nature of Goodness.W. D. Ross -1930 - In William David Ross,The Right and the Good. Some Problems in Ethics. Oxford: Clarendon Press.detailsThis is the second of five chapters on good, and starts by making the point that it is around the question of the intrinsically good that the chief controversies about the nature of goodness or value revolve, for most theories of value may be divided into those that treat it as a quality and those that treat it as a relation between that which has value and something else ; Ross says that it seems clear that any view that treats (...) goodness as a relation between that which is good and something else denies that anything is intrinsically good. The chapter first discusses R. B. Perry's relational view of value—in the sense of good, and other theories that also identify goodness with some relation, either as a relation between that which is good and some or all of its elements, or as a relation between some or all of its elements, or as a relation between it or some or all of its elements and something else. Next, the psychological theories of good are discussed; these, as a rule, hold that a thing being good means either that some person or persons have some feelings towards it, or some person or persons think it to be good; this is an objective view of good. The rest of the chapter looks at both R. B. Perry's and G. E. Moore's arguments on these theories, at Ross's own views, at badness as incompatible with goodness or as an element of a good thing, at W. M. Urban's work on the question of values, and at B. Croce's arguments on value judgements. Ross concludes that the arguments in favour of thinking of value as an objective are no more successful than those in favour of treating it as a relation, and presents a lengthy validation of his conclusion, based largely on discussion of beauty and goodness. (shrink)
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Curious Blindspot in the Anglo-American Tradition of Antitheistic Argument.W. Norris Clarke &J. S. -1970 -The Monist 54 (2):181-200.detailsW. Norris Clarke, S. J.; A Curious Blindspot in the Anglo-American Tradition of Antitheistic Argument, The Monist, Volume 54, Issue 2, 1 April 1970, Pages 181–2.
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The musical life: reflections on what it is and how to live it.W. A. Mathieu -1994 - Boston: Shambhala.detailsEveryone, according to W.A. Mathieu, is musical by nature--it goes right along with being human. And if you don't believe it, this book will convince you. In a series of interrelated short essays, Mathieu takes the reader on a journey through ordinary experiences to open our ears to the rich variety of music that surrounds us but that we are trained to ignore; such as the variety of pitches produced by different objects, like glassware, furniture, drums--anything you can tap; or (...) sounds that hover on the border of music, like laughter, the clinking of glasses in a toast, or the unintentional falsetto produced by yawning. Along the way the author teaches aspects of music theory that nonmusicians might ordinarily shy away from. He reveals the way of music to be a profoundly spiritual path--one that is everyone's birthright. (shrink)
Sartre and the Rationalization of Human Sexuality.W. M. Alexander -1998 -The Paideia Archive: Twentieth World Congress of Philosophy 6:1-6.detailsSartre rationalizes sexuality much like Plato. Rationalization here refers to the way Sartre tries to facilitate explanation by changing the terms of the discussion from sexual to nonsexual concepts. As a philosophy which, above all, highlights those features of human existence which seem most resistant to explanation, one would expect existentialism to highlight sexuality as a category that is crucial for considering human existence. Descartes comes immediately to mind when one focuses on Sartre's major categories. In Sartre's case however, it (...) is not mind and matter but consciousness and its opposite: "nothingness" and "being." This irreducible dualism is the key to the trouble human beings have with existence. Humans try to deal with the tensions implied by this dualism by trying to pretend people are not subjects but objects. Sartre calls this "bad faith." He begins by attempting to take human sexuality seriously as a fundamental category, but ends by abandoning the effort in favor of other substitutes. (shrink)
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Notes on Lucan VIII.W. B. Anderson -1914 -Classical Quarterly 8 (02):105-.detailsIn recent years important contributions to the interpretation of the eighth book of Lucan have been made by Professor Postgate , and by Mr.J.D.Duff .The following notes make a further attempt to solve some of the many problems presented by the book.
Notes on Lucan IV.W. B. Anderson -1915 -Classical Quarterly 9 (03):180-.detailsThe subject of these lines may be found in Caes. B.C. I. 54, from which they are in part derived, though probably at second hand. The reference is to Caesar's tactics after the floods in the plain around Ilerda. He built a number of coracles after the British fashion, and had them conveyed to a point on the right bank of the Sicoris, twenty-two miles from his camp. In these boats he sent a number of men across the river, who (...) fortified some rising ground. Then he sent a legion across and started the building of a bridge from both sides at once: hue legionem postea traiecit atque ex utraque parte pontem institutum biduo perfecit. (shrink)
The Eagle Portent in the Agamemnon an Ornithological Footnote.W. Geoffrey Arnott -1979 -Classical Quarterly 29 (01):7-.detailsProfessor Martin West's paper, titled ‘The Parodos of the Agamemnon’’, argues with characteristic learning and insight that Archilochus’’ fable of the fox and the eagle was a major source for Aeschylus’’ description of the portent of the eagles and the pregnant hare in the parodos of the Agamemnon . The portent is vividly described by the chorus: two eagles, one black and one white behind feed upon a pregnant hare. Poetry is not real life, and Aeschylus’’ picture is not a (...) naturalist's field-report. At the same time, an image's power increases in proportion to its precision, and I have no doubt that at some stage behind Aeschylus’’ description there was a personal sighting of a parallel incident by Aeschylus himself perhaps, or by Archilochus, or by an unknown figure who passed on his report. Fraenkel's commentary avers that ‘precise zoological identification of the species of eagle named by Aeschylus must not be attempted.’’ This is a fair warning, but not for the reason advanced by Fraenkel here: the plumage variation among different birds of the same species, which makes the identification of large raptors in the wilds of Greece today a problem for even the most expert ornithologists. There are two better reasons. One will emerge in the course of this note. The other is that no ancient writer using the Greek language came at all near to the modern classification of eagle species native to Greece. (shrink)
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