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This article is a literature study (library research), which aims to assess the qualitative description of the basis of Islamic education Axiological if viewed in the perspective of philosophy of education. To obtain the results of the study, the researcher uses several methods, among others: deductive, inductive, historical, and contextual. The type of research using library research (library research) with descriptive-analytic approach to data (primary and secondary) are qualitative. The results obtained is that Islam is the sistem of values that guide the Islamic way of life, in accordance with the guidance of Allah SWT. Axiology cornerstone of Islamic Education with regard to values, goals, and targets to be achieved in Islamic education. Those values must be included in the curriculum of Islamic education, among others: contains instructions morals; efforts for improving the welfare of human life on earth and happiness in the hereafter; contains endeavor to achieve a good life; contains values that can combine the interests of this world and the hereafter. So axiology Islamic education is understood as the value, benefits or educational function of Islam associated with various things in it. Islamic values that can be obtained from two main sources namely the Qur'an and the Sunnah of the Prophet became a reference of the concepts laden education and moral values of humanity itself. So, will created the order of life "future society" is so envisioned as something new to mankind.

Philosophical culture of Confucius' thinking is presented in this article through the lens of his philosophy of education. Analysis and research of the Confucius' philosophy is a permanent search and discovery, rethinking his ideas. Analysis of the teachings of Confucius is given in the context of modernization of modern education of China. His thoughts on education and the formation of personality are focused on the personal education, which is achieved by ideology of education, and personal settings. In the author's opinion, modern education system of China, referring to the philosophy of Confucius, sees it not only traditional values orientation, but also value-regulatory installation, which are relevant to the modern system of education and training. The author believes that Confucius' philosophical culture nowadays is one of the indicators in the process of the concept formation of the modernization of education in China.

The aim of this article is to analyze W.E.B. Du Bois's educational thought for its key contributions to contemporary Africana philosophy of education. To succinctly explore Du Bois's philosophy of education, the article outlines some of the ways his pedagogical theories and practices are inextricable from, and virtually incomprehensible without critically considering, his philosophy of history, concepts of culture, economic thought, and social and political philosophy. Arguing that many scholars have both masked and marred Du Bois's contributions to philosophy of education by focusing almost exclusively on his "talented tenth" theory, this study examines his educational thought after he produced the classic, "The Talented Tenth" (1903), essay. The article advances that Du Bois's revision of the talented tenth into a theory of the "guiding hundredth," which stresses struggle, sacrifice and service, group leadership, and African historical and cultural grounding, provides Africana philosophy of education with a pedagogical paradigm and provocative point of departure.

The article gives an overview of foreign research on the key topics in contemporary philosophy of education. The first two sections are devoted to discussing epistemic, moral and political objectives of education. The last section discusses one of the most controversial topics of contemporary philosophy of education—the professional status of teachers. Ability to comprehend critically social and political conditions of formation and spread of knowledge appears to be one of the essential epistemic objectives of education. Attention towards implicit fundamentals of expert knowledge and ability to find relevant information to verify beliefs are epistemic virtues contributing to formation of an autonomous cognizing individual. Among ethical objectives of education, we have traditionally singled out personal autonomy, ability to live a full social and economic life, comprehensive personal development, civic (democratic) competencies, and cooperation skills. The last twenty years, largely due to feminist and communitarian criticism, have witnessed development of an attitude that consists in finding the paramount goal of education in inculcating the ideals of love, care and community spirit, instead of autonomy of a rational individual. Implicitly ethical objectives of education are closely related to "distributive" objectives that define the final provider of teaching efforts. Having analyzed discussions on professionalization of teachers' activities, we conclude that, although teaching is characterized by some prominent features of professional activity, its specific nature makes it difficult to establish distinct criteria of professionalization.

"Thomas Jefferson had a profoundly advanced educational vision that went hand in hand with his political philosophy - each of which served the goal of human flourishing. His republicanism marked a break with the conservatism of traditional non-representative governments, characterized by birth and wealth and in neglect of the wants and needs of the people. Instead, Jefferson proposed social reforms which would allow people to express themselves freely, dictate their own course in life, and oversee their elected representatives. His educational vision aimed to instantiate a progressive social climate only dreamed of by utopists such as Thomas More, James Harrington and Louis-Sébastian Mercier. This book offers a critical articulation of the philosophy behind Jefferson's thoughts on education. Divided into three parts, chapters include an analysis of his views on elementary and higher education, an investigation of education for both the moral-sense and rational faculty, and an examination of education as lifelong learning. Jefferson's educational rationale was economic, political and philosophical, and his systemic approach to education conveys a systemic, economic approach to living, with strong affinities to Stoicism. Thomas Jefferson's Philosophy of Education will be key reading for philosophers, historians and postgraduate students of education, the history of education and philosophy"--

This chapter is relevant for educators in early years settings, in primary schools and beyond. You will see from Chapter 1 that, for a variety of reasons, the aims of education and the degree of political influence and central control over all dimensions of education are dynamic: they change as society changes. Teachers have had little encouragement recently to question what or how to teach. And 'primary education suffers more than its share of scare-mongering and hyperbole, not to mention deliberate myth-making' (Hofkins and Northen, 2009, p. 5). The report continues: 'Isn't it time to move on from the populism, polarisation and name-calling which for too long have supplanted real educational debate and progress? Children deserve better from the nation's leaders and shapers of opinion.' The Teachers' Standards (DfE, 2013), which apply to teachers regardless of their career stage, do not expect you to explore questions about the aims, purposes and value of education. However, they do require teachers to, 'act with honesty and integrity …and to be self-critical' (p. 7). If children's lives are not to be at the mercy of political whim, it is essential that teachers learn the skills of robust, critical evaluation, based on their reading, experience and reflection, in order to develop strong personal philosophies about what, how and why we teach children, and to interpret changes in ways which are professionally valid and have integrity. It is important to learn scepticism, and have a concern about the larger questions and a deep understanding of what we teach, to have time to reflect, research and study. This chapter aims to help you do this. First, it gives an overview of the questions philosophers have asked about education in the past, and ask currently, and shows you how to engage with them. Then it links these to theories about how children learn.

Jefferson's republicanism—a people-first, mostly bottom-up political vision with a moral underpinning—was critically dependent on general education for the citizenry and higher education for those who would govern. This paper contains an analysis of Jefferson's general philosophy of pedagogy by enumerating some of its most fundamental principles, applicable to both elementary and higher education.

This review paper on John Dewey, the pioneering educationist of the 20th century, discusses his educational thoughts, and writings, which gave a new direction to education at the turn of the century. Dewey's contributions are immense and overwhelming in the fields of education, politics, humanism, logic, and aesthetics. This discussion will focus on Dewey and his philosophy related to educational approaches, pedagogical issues, and the linkages that he made between education, democracy, experience, and society. At the heart of his educational thought is the child. Dewey's idea on humanism springs from his democratic bent and his quest for freedom, equity, and the value of child's experiences.

In much of the philosophy of education today, diagnoses of socio-political pathologies underpin visions of a more desirable, democratic future. However, the very philosophical act of making an educational vision responsive to (and dependent on) crises of the times is rarely, if ever, critiqued. On the contrary, a pattern of standardised research steps is being consolidated, one that reflects medicalised politics of identifying a critically "ill" present, offering "cures" that promise a better future. In this article, it is argued that this pattern has major epistemic and political risks. It may jeopardise the quality of educational–philosophical research, and it may make philosophy of education overlook new, undemocratic politics. This article briefly discusses the pattern, and then the risks of the medical metaphors on which the pattern relies. One such risk concerns what counts as politically "ill" in "pandemic times", and new polarisations, such as "the vaccinated versus the unvaccinated", may thus be introduced. Finally, the article suggests that philosophy of education should consider some de-medicalisation of the notion of pandemics.