Annotated Bibliography

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Annotated Bibliography
Hodgson, N. (2010). What Does It Mean to Be an Educated Person? Journal of Philosophy of Education, 44(1), 109-123. Retrieved from < http://eds.b.ebscohost.com/eds/pdfviewer/pdfviewer?sid=b5c34d0a-ef57-45b1-a498-593160a20995%40sessionmgr112&vid=1&hid=119 >
In this article, Hodgson provides a definition on what it means to be an educated person by building it on who would supposedly refer to as an educated person in today’s world. Hodgson bases his definition of who can be referred to as the educated person on the discourses and practices that we are subjected to, namely the entrepreneurial self and governmentality with a special focus in the economy. The author then brings up the idea of education as portrayed in Plato’s dialogue form in which he asserts education to be the constant willingness of an individual to allow for questioning and to be questioned as a way of getting rid of prior self-assumptions (p. 115). The act of persuasion forms the basis of education and that it only occurs once an individual has shown willingness to be persuaded. The author also brings up the concept of visibility, which relates education to an individual where Plato asserts that the transition from ignorance to enlightenment in ones self-depicts education (P. 117) I agree with the author considering that ignorance is the source of poverty to humans and by getting enlightened, we end up benefitting ourselves an idea shared by Plato.
Kristjánsson, K. (2014). There is something about Aristotle: The Pros and Cons of Aristotelianism in Contemporary Moral Education. Journal of Philosophy of Education, 48(1), 48-68. Retrieved from < http://eds.b.ebscohost.com/eds/pdfviewer/pdfviewer?sid=ecdd9e3f-94e2-4ee5-9145-1a2c2da445f3%40sessionmgr111&vid=0&hid=119 >
The author of this journal article discusses some of the aspects about Aristotelianism that make it preferable to most educators on the moral basis while at the same time pinpointing on some of the shortcomings associated with Aristotelianism. Kristjánsson describes one of the pros associated with Aristotle as the concept of universal human flourishing, which he believes had more pro founding ideas as compared to Plato, but only came to be of benefit to another philosopher in the late 1950’s. A moral education and virtuous life are well described by Aristotle’s idea of universal human flourishing considering that the moral aspects of an individual lie on his character, which form a part of a flourishing life (p. 54). However, a flourishing life is not only constituted by an individual’s moral values that make up his character but also requires good health, family and friends to be complete. However, the author points out the assumption made by Aristotle that receiving bad moral education in the early stages of life will prevent a person from ever being of good character a statement that may not necessarily be right (p.64). I agree with the author on this point considering that not every individual who received the right moral education while young will necessarily turn out to be a good person.
Otte, M., Campos, T., & Abido, A. (2013). Plato, Pascal, and the dynamics of personal knowledge. Educational Studies In Mathematics, 82(3), 397-415. Retrieved from < http://eds.b.ebscohost.com/eds/pdfviewer/pdfviewer?sid=192dd3be-d0b9-4cc7-ad04-28a2ccebf452%40sessionmgr112&vid=0&hid=119 >
The author begins by explaining the role of mathematics in the human life as a concept that allows intellectual growth of an individual through extensions of concepts and idea that seems to contradict with the role of philosophy. The author points out Plato’s idea that learning is philosophical in nature as students who are not able to solve problems do so because of philosophy (p. 407). Problems need to form meaning or be of value to the student so that they can be able to be in control of their learning process considering that the important things we come across concerning our lives lie in our memory or on our self-reflection. Understanding oneself forms a big challenge when it comes to philosophy, which can only be solved using mathematics that possesses various techniques of intellectual inquiry. The author also points out on the assumption made by Aristotle who believes that it is equally meaningless to demand from a rhetorician practical proof and to accept allow a mathematician to provide probable reasoning (p.410). I agree with the fact that philosophy and mathematics form an essential interaction through which learning can be possible considering that one’s reasoning can only be brought out through mathematical thinking and later illuminated using philosophical knowledge.
Smith, C. M. (2010). The Triune Brain in Antiquity: Plato, Aristotle, Erasistratus. Journal of the History of The Neurosciences, 19(1), 1-14. Retrieved from < http://eds.b.ebscohost.com/eds/pdfviewer/pdfviewer?sid=a5c41977-07a0-444c-8a5e-482edc539001%40sessionmgr115&vid=0&hid=119 >
Smith brings out both Aristotle’s and Plato’s ideas through their works with the latter depicted in how he stratifies the society using three levels described as guardians, the soldiers, and the proletariat. According to the author, Plato’s classification is seen today in terms of lower class people, middle class, and upper class even though he believes that through the goodness in God, he created all the classes equally and as intelligent as himself and placed intelligence in souls that were inhabited in bodies. The soul and body are seen as a mixture that has blended a term that is referred to as “marrow” which implies that the soul and the body are bound in the marrow to form the mortal race (p. 5). The author brings out Aristotle idea that the body and soul is one thing that cannot be separated from each other even during death considering that the soul forms the actuality of the body. The potentiality which is the soul end up forming the actuality which is the body a concept that he likens to nature where natural things possess a principle that is able to act on the material that they are made up of (p. 8). The author is correct in relation to Aristotle’s view of the soul and body considering that they cannot exist separately while at the same time function.
Politis, V. (2008). Invoking the Greeks on the relation between thought and reality: Trendelenburg’s Aristotle—Natorp’s Plato. Philosophical Forum, 39(2), 191-222 retrieved from < http://eds.b.ebscohost.com/eds/pdfviewer/pdfviewer?sid=dee95220-4dd7-4d2e-b0cd-e02f782e2401%40sessionmgr111&vid=0&hid=119 >
The author begins by asserting his interest in the philosophy of Plato and Aristotle in the way the present their ideas regarding reality on the basis of knowledge and thought an aspect referred to as transcendental arguments. The author shows that the relationship between reality and knowledge according to Plato is not necessarily casual considering that the acquisition of the knowledge of forms does not take place by forms imprinting themselves on our intellectual minds (p. 193). Acquisition of knowledge by humans can only take place through forms and the things we come across form part of our knowledge as the have forms in them. However, the understanding of reality in relation to knowledge and thought seems to be different according to Aristotle vies, as he perceives them as casual realist terms that is uniquely on the concept of sense perception (p. 194). The author seems to present Plato’s perception of reality in relation to knowledge correctly because it is only through forms that humans can get to acquire knowledge and capture in intellectually.

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