A Confucian-Socratic framework provides a structure for analyzing culture-influenced aspects of academic learning. It is argued that these ancient exemplars model approaches to learning that continue to differentiate students within a modern Canadian postsecondary context. Specifically, it is argued that Chinese cultural influence increases the likelihood that a student will report Confucian learning beliefs and behaviors and that Western cultural influence increases the likelihood that a student will report Socratic learning beliefs and behaviors. Socrates valued private and public questioning of widely accepted knowledge and expected students to evaluate others' beliefs and to generate and consider their own hypotheses. Confucius valued effortful and pragmatic acquisition of essential knowledge. Confucius also valued poetic summary and behavioral reform. Two self-report studies, one (pilot) expert study, and one work sample study assess the utility of this framework in a Canadian context. The self-report studies provide evidence that the framework is reflective of modern cultural differences as expressed in a Western postsecondary context; however, the work sample study produced mainly null results. Consequences of cultural differences in Western postsecondary contexts are discussed.

The word ‘technē’ frequently appears in the argument and discussions of Socrates and his interlocutors in Plato’s early dialogues; the concept of technē as well as instances thereof often play a crucial role in effecting and rendering plausible Socrates’ argument and discussion. It is curious, therefore, that there are so few studies devoted entirely to examining Socrates’ conception of technē; this is a deficit that this thesis aims to play some role in correcting. The first chapter is concerned with elaborating some of the problematic questions connected to the philosophical integrity and originality and the historical actuality of Socrates as he appears in Plato’s dialogues. Part of this project involves responding to questions regarding which dialogues count as ‘early’ and ‘Socratic’ – and what these designations mean; part involves elaborating and articulating the character of Socrates’ person and methods in the dialogues and here the importance of the concept of technē to Socratic reflection is introduced. The second chapter examines the connection in Socratic thought between the concepts of wisdom, knowledge, and technē, and aims to bring out both their close connection as well as how they serve to illuminate each other. In this chapter, a difficulty connected with the ordinary philosophical concept of wisdom or knowledge is examined in light of the curious Socratic thesis of the sufficiency of virtue. The third chapter discusses a controversy between two ways of understanding the significance of technē in Socratic thought and attempts to avoid the controversy by suggesting a third way of understanding the concept. The fourth chapter develops and examines Socrates’ own explicit account of technē in Gorgias. The fifth, and final, chapter connects Socrates’ own account to the controversy discussed in the third chapter and the difficulty examined in the second chapter and suggests a way of overcoming these controversies. / Thesis (Master, Philosophy) -- Queen's University, 2007-09-28 12:27:20.415

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Thesis (Ph.D.)--Michigan State University. Dept. of Political Science, 2006. / Title from PDF t.p. (viewed on June 19, 2009) Includes bibliographical references (p. 403-405). Also issued in print.

Thesis (Ph.D.)--Duquesne University, 2004. / Title from document title page. Abstract included in electronic submission form. Includes bibliographical references (p. 305-311) and index.

Thesis (Ph.D.) - University of St Andrews, February 2008.

Despite its wide and unfortunate neglect (if it is even noticed at all), the fact that the date of Socrates' trial coincided with Athens's annual sacrificial festival (Thargelia) is of paramount significance for an interpretation not only of Plato's Apology but also of the historical trial itself. The argument presented here is that Socrates' prosecution and execution was, quite so, an expression of a sacrificial logic, which holds, mistakenly, that a single individual can be held responsible for a social crisis. The sacrificial narrative, then--a narrative implicitly put into play by that ominous trial date--would have located Socrates as the single source of the concomitant Athenian crises at play in the devastating aftermath of the Peloponnesian war. In fact, Plato's Apology can be, and perhaps must be, read as an elaboration on this sacrificial narrative. Yet, Plato turns the narrative on its head; by casting Socrates not only as the archetypal, "polluted" pharmakos but also as the willing scapegoat, Plato has Socrates enact a deadly confrontation between Socratic and Athenian values. Socrates' trial, this thesis argues, was not simply about crime and punishment; this was a trial about communal crisis and communal redemption. We must consider, then, not simply the trial of Socrates, but the sacrifice of Socrates

Submitted by Leonardo Dias Avanço (leo_dias17@hotmail.com) on 2018-05-22T19:49:23Z No. of bitstreams: 1 Tese - versão final.pdf: 1185405 bytes, checksum: b00e82c35d2eaee25cf39c94a0f95da5 (MD5) / Approved for entry into archive by ALESSANDRA KUBA OSHIRO ASSUNÇÃO (alessandra@fct.unesp.br) on 2018-05-22T20:25:01Z (GMT) No. of bitstreams: 1 avanco_ld_dr_prud.pdf: 1185405 bytes, checksum: b00e82c35d2eaee25cf39c94a0f95da5 (MD5) / Made available in DSpace on 2018-05-22T20:25:01Z (GMT). No. of bitstreams: 1 avanco_ld_dr_prud.pdf: 1185405 bytes, checksum: b00e82c35d2eaee25cf39c94a0f95da5 (MD5) Previous issue date: 2018-03-28 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O jogo não se reduz necessariamente a mero jogo. O objetivo desta tese é direcionar a atenção para certas possibilidades formativas do jogo que atualmente não têm sido devida e suficientemente levadas em consideração em contextos acadêmicos e profissionais. Trata-se mais especificamente de pôr em evidência, a partir sobretudo da análise do objeto central desta investigação, certo potencial cultural da ludicidade. O objeto de investigação desta tese é o modelo socrático de relação entre jogo e educação. Seu delineamento ocorre a partir de uma necessária imersão que a fundamentação epistemológica e antropológica desta tese promove no sentido de conhecer específicos e essenciais traços socioculturais do antigo mundo helênico. Nesse sentido, reconhece-se a existência de um problema no tempo presente, faz-se um retorno ao passado grego e projeta-se soluções para o futuro. Esse movimento implica um mapeamento inicial de concepções e modelos de aplicações de jogos em circunstâncias educacionais e/ou de aprendizagem no atual contexto histórico. Feito isso, parte-se para a referida fundamentação, buscando-se, por um lado, ampliar a compreensão da potencialidade do impulso e do elemento lúdicos e, por outro lado, realizar uma adequada preparação da análise mais detida do objeto de investigação. Nesse contexto da tese, já se enseja a abordagem de um fenômeno que é examinado com maior profundidade em capítulo próprio, a saber: o jogo de enigma. A compreensão do caráter de tal fenômeno tem uma importância capital para esta pesquisa à medida que o exame revela os nexos genéticos que, em intrínseca relação a ele, culminam no veículo da ação filosófica e educacional de Sócrates, isto é, a sua dialética. Após uma distinção do jogo dialético em relação a outras formas de manifestação ludo-espiritual da Grécia Clássica, passa-se então a um exame mais focado na figura de Sócrates, inicialmente em sua função mais própria de filósofo-educador e, posteriormente, nos elementos que compõem o enigma que a sua ação suscita, isto é, no código do enigma socrático da alma. Dessa análise, emerge o conceito de jogo antitético da dialética socrática, que exprime o procedimento anímico paradigmático de Sócrates - visto sobretudo à luz de diálogos socráticos de Platão – no sentido de atingir a ciência dos Valores. A compreensão global do processo de decodificação do jogo socrático do enigma da alma implica não apenas na formação de disposições estéticas, éticas e intelectuais de acentuada importância educacional, como também viabiliza uma percepção mais clara acerca de funções da ludicidade que possuem um elevado potencial cultural. / Play is not restricted to a mere play. The aim of this thesis is to draw attention to certain formative possibilities of play which have not been currently considered properly or sufficiently in academic and professional contexts. It evidences, more specifically and mostly through the analysis of the main object of this investigation, the actual cultural potential of ludicity. The object of investigation of this one thesis is the Socratic model of relationship between play and education. Our design was carried out from the necessary immersion permitted by the epistemological and anthropological foundation of this thesis, in the sense of knowing specific and essential sociocultural traces of the ancient Hellenistic world. The existence of a current issue is thus recognized, ensuing a return to the Greek past and the projection of solutions for the future. This motion implies an initial mapping of conceptions and models of application of plays in educational and/or learning circumstances in the current historical context. From this establishment, we then move on to the referred foundation, aiming at amplifying the comprehension of the potentiality of ludic impulse and element on one hand, and the proper preparation of the analysis regarding the object of investigation on the other. At this point in the thesis, we glance at the phenomenon that is approached in a deeper manner in its own chapter: the play of the enigma. Understanding such a phenomenon is of capital importance to this research as its examination reveals the genetic connections which, with close relation to themselves, result in the vehicle of philosophical and educational actions of Socrates, being that his dialectic. Following a distinction between the dialectic play with regard to other forms of ludo-spiritual manifestations of Classic Greece, we thus deeply examine of the figure of Socrates, first in view of his own function of philosopher-educator and later the elements which comprise the enigma arisen from his actions, i. e., the code to the Socratic enigma of the soul. The concept of the Socratic dialectic’s antithetic play, which expresses the soul paradigmatic procedure of Socrates – mostly under the light of Plato’s dialogues – in the sense of reaching the science of the Values. Globally understanding the process of decoding the Socratic play of the enigma of the soul implies not only forming esthetical, ethical and intellectual dispositions of major importance to education, but also allows a clearer perception regarding the functions of ludicity with elevated cultural potential. / Não consta

Sûrement parce qu'il n'a rien écrit, Socrate a fait couler beaucoup d'encre. Dès après sa mort en 399 avant J.-C., mort ressentie comme une injustice tragique actant la naissance de la philosophie, ses disciples écrivirent des dialogues pour continuer à le faire vivre. Le genre appelé "dialogues socratiques" fut si florissant qu'il fit entrer la figure dans le monde des mythes littéraires et philosophiques. C'est dans la modernité néanmoins que semble s'épanouir pleinement le mythe de Socrate, saint laïc, concurrent du Christ, héraut d'une morale appelée à se passer de Dieu et de ses ministres, incarnant les idées de justice et de liberté jusqu'au sacrifice. Le théâtre est un des lieux privilégiés, sinon le lieu rêvé, réputé idéal autant que difficile, où s'exprime ce mythe. Héritières des dialogues socratiques qui constituent souvent leur principale source de connaissance au sujet de Socrate, les pièces de théâtre, dont une centaine est ici étudiée, expérimentent, au fil de l'évolution des genres, les différentes façons de mettre en scène la philosophie jusqu'à tenter de retrouver l'inspiration socratique qui fait du dialogue avec Socrate une invitation à accoucher soi-même. / Surely because he wrote nothing, Socrates is much written about. Immediately after his death in 399 B.C., a death felt as a tragic injustice, his pupils wrote dialogues to keep him alive. The so called "Socratic dialogues" were so flourishing that it makes Socrates go down in the world of litterary and philosophical muths. Modernity is however the time in which blossomed the lyths of Socrates, a secular saint, rival of Christ, herald of a morality called to do without God and priests, embodying the ideas of justice and freedom to the sacrifice. Theater is one of the favourite places, if no the perfect but difficult place where this myth is expressed. Heir of the socratic dialogues, the plays try out to philosophize on stage till finding the socratic inspiration which, trough the art of dialogue, invites each one to find himself.

A Confucian-Socratic framework provides a structure for analyzing culture-influenced aspects of academic learning. It is argued that these ancient exemplars model approaches to learning that continue to differentiate students within a modern Canadian postsecondary context. Specifically, it is argued that Chinese cultural influence increases the likelihood that a student will report Confucian learning beliefs and behaviors and that Western cultural influence increases the likelihood that a student will report Socratic learning beliefs and behaviors. Socrates valued private and public questioning of widely accepted knowledge and expected students to evaluate others' beliefs and to generate and consider their own hypotheses. Confucius valued effortful and pragmatic acquisition of essential knowledge. Confucius also valued poetic summary and behavioral reform. Two self-report studies, one (pilot) expert study, and one work sample study assess the utility of this framework in a Canadian context. The self-report studies provide evidence that the framework is reflective of modern cultural differences as expressed in a Western postsecondary context; however, the work sample study produced mainly null results. Consequences of cultural differences in Western postsecondary contexts are discussed. / Arts, Faculty of / Psychology, Department of / Graduate