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What explains the peculiar trajectory of the university and liberal education in India? Can we understand the crisis in the university in terms of the idea of education underlying it? This book explores these vital questions and traces the intellectual history of the idea of education and the cluster of concepts associated with it. It probes into the cultural roots of liberal education and seeks to understand its scope, effects and limits when transplanted into the Indian context. With an extensive analysis of the philosophical writing on the idea of university and education in the West and colonial documents on education in India, the book reconstructs the ideas of Gandhi and Tagore on education and learning as a radical alternative to the inherited, European model. The author further reflects upon how we can successfully deepen liberal education in India as well as construct alternative models that will help us diversify higher learning for future generations. Lucid, extensive and of immediate interest, this book will be useful for scholars and researchers interested in the history and philosophy of education and culture, social epistemology, ethics, postcolonial studies, cultural studies and public policy.

Character Education Approach and Actualization in PAUD (Study on Inclusive PAUD Organizers in Yogyakarta City). Dissertation: Early Childhood Islamic Education (PIAUD) Concentration Doctoral Program of UIN Sunan Kalijaga. This research is qualitative, taking the background of PAUD organizers in Yogyakarta. Data were collected by conducting observations, interviews, and documentation. The research approach uses a phenomenological approach. Data analysis gives meaning to the data collected, and conclusions are drawn from that meaning. First, the study results show that the character education approach in institutions is carried out using a micro, meso, and macro approach. The micro approach covers critical thinking skills, problem-solving skills, and value facilitation. The meso approach covers inculcation value, environment value, and community value. The macro approach includes the realm of moral values (exemplary teachers and parents) and religious behaviour. Second: The actualization of character education in the Pedagogia UNY Kindergarten and the Pelangi Anak Indonesia Islamic Kindergarten is mainly given by example and habituation. Character education includes 18 pillars of character education following the provisions of the Ministry of National Education, specifically: religious, honest, tolerance, discipline, hard work, creativity, independence, democratic, curiosity, national spirit and love for the homeland, respect for achievement, friendly/communicative, love peace, likes to read, cares about the environment, cares about social, and is responsible. Third: The actualization of character education can be classified into three, specifically: self-awareness (moral knowing), a sense of responsibility for oneself and others (moral feeling), and prosocial behaviour (moral action). Self-awareness actualization includes religious character, honesty, independence, discipline, hard work, and creativity. Actualization of a sense of responsibility for oneself and others includes tolerance for others, love of peace, ...

Hong Kong exemplifies a special case in which the notions of `bilingual education' and `dominant language background' take on non-conventional meanings. First, only the immersion approach to bilingual education is officially accepted and bilingual classroom practices have been discouraged by the Hong Kong government as educationally unsound (Education Commission 1990, 1994, 1995). Government policies notwithstanding, Cantonese-English bilingual classroom practices are prevalent, albeit officially illegitimate, in what are nominally English medium secondary schools/universities. Second, although Cantonese is the mother tongue and the dominant, daily life, language of the majority of people in Hong Kong, English is the politically and socioeconomically dominant language. ; postprint

Affirmative action in higher education has sought to increase the number of women and minority students and faculty in most educational fields, levels, and ranks. Voluntary measures to recruit black students and faculty began in the 1960s, before the government, in the early 1970s, imposed elaborate requirements to promote the employment of women and minority faculty. Women's groups pressing to change admission and employment practices they judged discriminatory have made far greater gains than blacks. In the last decade, Asians have also done surprisingly well as graduate students, faculty, and research staff in the sciences and engineering. The higher-educational status of blacks remains troublesome. In small part, this reflects many black students' preference for the professions over graduate school and academic life; in larger part, the consequences of slum life and schools.

Teaching civic education in multi-cultural and multi-ethnic countries presents a basic difficulty concerning the creation of a common national identity. Our study investigated the views of Arab and Jewish teachers concerning issues of national identity and teaching civics identity. Data was collected through in-depth interviews with Arabs and Jewish principals and teachers. Analysis was conducted of compulsory textbooks of civic education and of Circulars of the Director General of the Ministry of Education. Instructions for civic educators and guidelines concerning matriculation exams in civic education where also examined. Â Analysis of different versions of textbooks published in different times shows that as time passes, the Jewishness of the state is dealt with greater depth than its democratic nature. Â Interviews with Arab and Jewish civic teachers show that Arab teachers hesitated to voice criticism of civic teaching. All Jewish teachers in our study had comments concerning the curriculum from different points of view. It is important to note that the Jewish teachers voiced critisim about the way that Arab citizens were related to in teaching of civics. Â Â

Analytic philosophy has come to dominate organizational theory and management education, despite criticism from several notable scholars. The European continental philosophical tradition, on the other hand, is seen by some as a counterpoint to US- and UK-dominated functionalistic organizational theories. These two very different schools of thought are now largely practiced in isolation from one another. Late nineteenth and early twentieth century philosopher Ernst Cassirer served as a mediating force and facilitated a fruitful dialogue between the two schools until he was forced to leave Germany when the Nazi party came to power. In Pluralism in Management, author Eirik J. Irgens utilizes Ernst Cassirer's pluralistic philosophy in order to investigate how different but connected forms of knowing, including art, myth, religion, science, and history may help us become better organizational scholars and management educators. With a special emphasis on the complementary qualities of art and science, Irgens builds on Cassirer to discuss how art and science represent two different but complementary channels to reality, in contrast with each other but not in conflict or contradiction, and the challenge of developing "two-eyed" managers. Revitalizing Cassirer's almost forgotten philosophy, the book illustrates the value of philosophical application to organizational study, and the need for bringing together the best of the humanities and the science based management traditions in order to improve management education