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The Development Of Education And Educational System In The Country Has Been A Vexing Problem For Decades, Ever Since The Controversy Generated In British Days By The Famous Minute On Education By Lord Macaulay. The Rapid Growth Of The Economy In The Post-Indepenndence Years And The Rising Expections Of The People, Have Led To A Stalemate In Education And Educationists Agree That Much Needs To Be Done To Reorient The System To He Needs Of The Times.
This volume traces the history of Western philosophy of education in Antiquity. Between the fifth century BCE and the fifth century CE, Plato, Isocrates, Aristotle, Cicero, Augustine, and others raised questions about the nature of teaching and learning, the relationship of education and politics, and the elements of a distinctively philosophical education. Their arguments on these topics launched a conversation that occupied philosophers over the millennia and continues today. About A History of Western Philosophy of Education: An essential resource for researchers, scholars, and students of education, this five-volume set that traces the development of philosophy of education through Western culture and history. Focusing on philosophers who have theorized education and its implementation, the series constitutes a fresh, dynamic, and developing view of educational philosophy. It expands our educational possibilities by reinvigorating philosophy's vibrant critical tradition, connecting old and new perspectives, and identifying the continuity of critique and reconstruction. It also includes a timeline showing major historical events, including educational initiatives and the publication of noteworthy philosophical works.
Empirical evidence for the value of a liberal arts education: how and why it has a lasting impact on success, leadership, altruism, learning, and fulfillment. In ongoing debates over the value of a college education, the role of the liberal arts in higher education has been blamed by some for making college expensive, impractical, and even worthless. Defenders argue that liberal arts education makes society innovative, creative, and civic-minded. But these qualities are hard to quantify, and many critics of higher education call for courses of study to be strictly job-specific. In this groundbreaking book, Richard Detweiler, drawing on interviews with more than 1,000 college graduates aged 25 to 65, offers empirical evidence for the value of a liberal arts education. Detweiler finds that a liberal arts education has a lasting impact on success, leadership, altruism, learning, and fulfillment over a lifetime. Unlike other defenders of a liberal arts education, Detweiler doesn’t rely on philosophical arguments or anecdotes but on data. He developed a series of interview questions related to the content attributes of liberal arts (for example, course assignments and majors), the context attributes (out-of-class interaction with faculty and students, teaching methods, campus life), and the purpose attributes (adult life outcomes). Interview responses show that although both the content of study and the educational context are associated with significant life outcomes, the content of study has less relationship to positive adult life outcomes than the educational context. The implications of this research, Detweiler points out, range from the advantages of broadening areas of study to factors that could influence students’ decisions to attend certain colleges.
When it was first published in 1992, The Beginnings of Western Science was lauded as the first successful attempt ever to present a unified account of both ancient and medieval science in a single volume. Chronicling the development of scientific ideas, practices, and institutions from pre-Socratic Greek philosophy to late-Medieval scholasticism, David C. Lindberg surveyed all the most important themes in the history of science, including developments in cosmology, astronomy, mechanics, optics, alchemy, natural history, and medicine. In addition, he offered an illuminating account of the transmission of Greek science to medieval Islam and subsequently to medieval Europe. The Beginnings of Western Science was, and remains, a landmark in the history of science, shaping the way students and scholars understand these critically formative periods of scientific development. It reemerges here in a second edition that includes revisions on nearly every page, as well as several sections that have been completely rewritten. For example, the section on Islamic science has been thoroughly retooled to reveal the magnitude and sophistication of medieval Muslim scientific achievement. And the book now reflects a sharper awareness of the importance of Mesopotamian science for the development of Greek astronomy. In all, the second edition of The Beginnings of Western Science captures the current state of our understanding of more than two millennia of science and promises to continue to inspire both students and general readers.
Muslims believe that the Koran is God’s message in Arabic, revealed through the medium of the Prophet Muhammad for the guidance of the Arabs and subsequently for all humanity. There is both unity and variety in the Islamic world. Muslims are not a homogeneous people who can be explained solely by their normative texts: the Koran and the Sunnah. Muslims differ vastly in their interpretation of Islam: modernists want to reinterpret Islam to adapt to the requirements of modern times while traditionalists tend to look to the classical and medieval periods of Islam as their model of the Islamic state. This third edition of Historical Dictionary of Islam contains a chronology, an introduction, appendixes, and an extensive bibliography. The dictionary section has over 700 cross-referenced entries on major sects, schools of theology, and jurisprudence, as well as aspects of Islamic culture. This book is an excellent resource for students, researchers, and anyone wanting to know more about Islam.
Higher education has become a worldwide phenomenon where students now travel internationally to pursue courses and careers, not simply as a global enterprise, but as a network of worldwide interconnections. The Origins of Higher Learning: Knowledge networks and the early development of universities is an account of the first globalisation that has led us to this point, telling of how humankind first developed centres of higher learning across the vast landmass from the Atlantic to the China Sea. This book opens a much-needed debate on the origins of higher learning, exploring how, why and where humankind first began to take a sustained interest in questions that went beyond daily survival. Showing how these concerns became institutionalised and how knowledge came to be transferred from place to place, this book explores important aspects of the forerunners of globalisation. It is a narrative which covers much of Asia, North Africa and Europe, many parts of which were little known beyond their own boundaries. Spanning from the earliest civilisations to the end of the European Middle Ages, around 700 years ago, here the authors set out crucial findings for future research and investigation. This book shows how interconnections across continents are nothing new and that in reality, humankind has been interdependent for a much longer period than is widely recognised. It is a book which challenges existing accounts of the origins of higher learning in Europe and will be of interest to all those who wish to know more about the world of academia.
Islamic Post-Traditionalism in Indonesia offers a unique assessment of the development of the phenomenon of Islamic post-traditionalism using Nahdlatul Ulama (NU), the largest mass Islamic organization in Indonesia (and the world) as a case study. Post-traditionalism is a term now widely used to describe the often controversial attempts by progressive reformers to reify and legitimize modern intellectual notions, often from non-Islamic sources, by using reference to terminology and ideas drawn from Islamic tradition. This book discusses the discourse of post-traditionalist thought within Islamic thought more widely, before turning to examine the emergence of new currents of progressive thought within NU in Indonesia and the factors that influence that. In particular, the book explores the sometimes fiery struggle between liberal and conservative thought in NU; and the position of post-traditionalist thought in the wider development of intellectualism in Indonesia. It covers in detail new religious discourses that are being developed and offers important insights into the implications and future for post-traditionalist thought among Muslims. The highly influential Indonesian version of this book was originally published as Post Traditionalisme Islam: Wacana Intelektualisme dalam Komunitas NU by the Fahmina Institute, Indonesia, 2008.
This book presents an alternative paradigm in understanding and appreciating World Englishes (WEs) in the wake of globalization and its accompanying shifting priorities in many dimensions of modern life, including the emergence of the English language as the dominant lingua franca (ELF). Chew argues that history is a theatre for the realization of lingua francas, offering a model that shows the present as derived from the past and as a bearer of future possibility, the understanding of which is rooted in the understanding of World Englishes and ELF. The book will engage with some of the current theoretical debates in WEs and includes, as a means of fleshing out the model, sociolinguistic case studies of Arabia, China Fujian, and Singapore.
By the end of the nineteenth century it became evident to Iran's ruling Qajar elite that the state's contribution to the promotion of modern education in the country was unable to meet the growing expectations set by Iranian society. Muzaffar al-Din Shah sought to remedy this situation by permitting the entry of the private sector into the field of modern education and in 1899 the first Baha'i school was established in Tehran. By the 1930s there were dozens of Baha'i schools. Their high standards of education drew many non-Baha'i students, from all sections of society.Here Soli Shahvar assesses these 'forgotten schools' and investigates why they proved so popular not only with Baha'is, but Zoroastrians, Jews and especially Muslims. Shahvar explains why they were closed by the reformist Reza Shah in the late 1930s and the subsequent fragility of the Baha'is position in Iran.