Papers by Pavlos E. Michaelides
Teaching in Higher Education, 2004
... Lehrer K (1996) Self‐trust, a study of reason, knowledge, and autonomy (Oxford, Oxford Univer... more ... Lehrer K (1996) Self‐trust, a study of reason, knowledge, and autonomy (Oxford, Oxford University Press) View all references, p. 5) encapsulates this as ... Studies in Higher Education , 18: 287–297. ... These are the closing sentences in the first chapter of Kennedy's 'Academic Duty ...
Educational Theory, 2004
In this paper, we discuss some conditions for understanding silence as an act of self-criticality... more In this paper, we discuss some conditions for understanding silence as an act of self-criticality and caring for the Other, rather than as an instrumental or technical act identified through discipline or reflection. We first engage into a critical reading of Western and Eastern traditions of silence and use this to explore the pedagogical value of silence. Then we argue how an educational philosophy of silence can be a philosophy of otherness and theorize how teachers and students may reclaim a place for silence in educational settings. We contend that for that to happen teachers and students have to give up their position on the safe side of knowledge and embrace the inexpressible and unknowable.
Business Ethics: A European Review, 2006
Asia Europe Journal, 2009
In today's global landscape, the success of interfaith initiatives is ascertained when their inte... more In today's global landscape, the success of interfaith initiatives is ascertained when their intended aim is envisioned and clarified. This article claims that the truest aim of interfaith dialogue in global perspective is the mutual transformation of cultural and religious realities, maintaining that when this vision becomes the underpinning informing the context of dialogue then interfaith engagement is elevated to an authentic spiritual practice effective across religious borders, assuring its destination in the advancement of intercultural relations and culture in general. Today, interfaith dialogue ought to focus more on common responses to global issues rather than differences among traditions; unimpeded, it can then engage mutual transformation for the benefit of all, achieving also significant steps toward transforming stultifying paradigms of present interreligious discourse. Positive change forwarding harmonious coexistence is an ongoing process involving the work of many generations. Steadfast youth involvement in interfaith dialogue is deemed imperative for sustainable harmony and peace.
Asia Europe Journal, 2009
In today's global landscape, the success of interfaith initiatives is ascertained when their inte... more In today's global landscape, the success of interfaith initiatives is ascertained when their intended aim is envisioned and clarified. This article claims that the truest aim of interfaith dialogue in global perspective is the mutual transformation of cultural and religious realities, maintaining that when this vision becomes the underpinning informing the context of dialogue then interfaith engagement is elevated to an authentic spiritual practice effective across religious borders, assuring its destination in the advancement of intercultural relations and culture in general. Today, interfaith dialogue ought to focus more on common responses to global issues rather than differences among traditions; unimpeded, it can then engage mutual transformation for the benefit of all, achieving also significant steps toward transforming stultifying paradigms of present interreligious discourse. Positive change forwarding harmonious coexistence is an ongoing process involving the work of many generations. Steadfast youth involvement in interfaith dialogue is deemed imperative for sustainable harmony and peace.
International Journal of Arts & Sciences, 2020
This paper firstly explores Aristotle's moral vision of eudaimonia or 'happiness' in Ethica Nicho... more This paper firstly explores Aristotle's moral vision of eudaimonia or 'happiness' in Ethica Nichomachea (EN). The ensuing discussion points out that the life of excellence (arête) in all classical Greek philosophy culminates in the attainment of eudemonic being, equivocating likeness to the divine to the highest possible degree. The paper goes on to disclose significant differences concerning happiness between the moral and political philosophy of Aristotle and that of his predecessors, Socrates, and Plato. In turn, the present inquiry explores Aristotle's claim in EN that the education of a sufficient number of citizens of superior refinement best accomplishes human flourishing in both the private and public spheres. According to Aristotle, the paramount achievement of eudaimonia in individuals and the city-state happens through the moral and intellectual education of citizens of refinement in political science (politike episteme). Consequently, the present exploration carefully investigates the crux of Aristotle's vision of educating citizens of quality as this aspect of his ethics best illumines the holistic aim scope and curriculum of his proposed study in politike episteme (the science integrating all sciences). Finally, the present endeavor explores the superiority that Aristotle allots to contemplative or divine theoria in the latter part of his ethical treatise (Book X.7-8), where, he establishes a hierarchy between phrõnesis (practical wisdom) and theoria (contemplative wisdom), ascertaining the higher standing of the latter, a claim that inevitably leads him into paradox. Nevertheless, he also considers that perhaps contemplative wisdom surpasses divine reason, therefore, any form of duality between 'lower' and 'higher' between praxis and theoria. As such, eudaimonia qua contemplation is the constitutive non-dual ground of the human soul that manifests itself in the eudaimon for the sake of happiness. Further, sublime theoria-its root enduring in theos-bears the ontological power of totality, therefore, may irretrievably potentiate complete conversion in the moral and spiritual life of the individual and so doing; appears to unite practical and theoretical wisdom in service to the divine in humans. The moral conversion qua divine theoria is precisely the magnificence that effectually transforms the human psychē to an ennobled and integrated person of subtle self-refinement, in whom both practical excellence and contemplative wisdom cohere and benevolently reconcile, coalescing: into a single virtuous activity (Sophia) that benefits humanity and the whole of the social and political order. This way, Aristotle seems to contend that the divine activity of contemplative wisdom spreading-out for the sake of the whole of human welfare annuls, perhaps, withdraws the appearance of hierarchy. However, his primary purpose in most of the text (from Book I to Book X.6-8) is to disclose ways that moral excellence and the intellectual study of political science may potentially elevate both individual and politeia to a more humane and constitutionally virtuous way of life. He appropriately reminds us that the uncovering of the divine element within us discloses not divine but human happiness (anthrõpinen eudaimonia)-, which given the direction of EN, essentially translates to individual and collective political eudaimonia qua the divine (theion ti).
This paper firstly explores Aristotle's moral vision of eudaimonia or 'happiness' in Ethica Nicho... more This paper firstly explores Aristotle's moral vision of eudaimonia or 'happiness' in Ethica Nichomachea (EN). The ensuing discussion points out that the life of excellence (arête) in all classical Greek philosophy culminates in the attainment of eudemonic being, equivocating likeness to the divine to the highest possible degree. The paper goes on to disclose significant differences concerning happiness between the moral and political philosophy of Aristotle and that of his predecessors, Socrates, and Plato. In turn, the present inquiry explores Aristotle's claim in EN that the education of a sufficient number of citizens of superior refinement best accomplishes human flourishing in both the private and public spheres. According to Aristotle, the paramount achievement of eudaimonia in individuals and the city-state happens through the moral and intellectual education of citizens of refinement in political science (politike episteme). Consequently, the present exploration carefully investigates the crux of Aristotle's vision of educating citizens of quality as this aspect of his ethics best illumines the holistic aim scope and curriculum of his proposed study in politike episteme (the science integrating all sciences). Finally, the present endeavor explores the superiority that Aristotle allots to contemplative or divine theoria in the latter part of his ethical treatise (Book X.7-8), where, he establishes a hierarchy between phrõnesis (practical wisdom) and theoria (contemplative wisdom), ascertaining the higher standing of the latter, a claim that inevitably leads him into paradox. Nevertheless, he also considers that perhaps contemplative wisdom surpasses divine reason, therefore, any form of duality between 'lower' and 'higher' between praxis and theoria. As such, eudaimonia qua contemplation is the constitutive non-dual ground of the human soul that manifests itself in the eudaimon for the sake of happiness. Further, sublime theoria-its root enduring in theos-bears the ontological power of totality, therefore, may irretrievably potentiate complete conversion in the moral and spiritual life of the individual and so doing; appears to unite practical and theoretical wisdom in service to the divine in humans. The moral conversion qua divine theoria is precisely the magnificence that effectually transforms the human psychē to an ennobled and integrated person of subtle self-refinement, in whom both practical excellence and contemplative wisdom cohere and benevolently reconcile, coalescing: into a single virtuous activity (Sophia) that benefits humanity and the whole of the social and political order. This way, Aristotle seems to contend that the divine activity of contemplative wisdom spreading-out for the sake of the whole of human welfare annuls, perhaps, withdraws the appearance of hierarchy. However, his primary purpose in most of the text (from Book I to Book X.6-8) is to disclose ways that moral excellence and the intellectual study of political science may potentially elevate both individual and politeia to a more humane and constitutionally virtuous way of life. He appropriately reminds us that the uncovering of the divine element within us discloses not divine but human happiness (anthrõpinen eudaimonia)-, which given the direction of EN, essentially translates to individual and collective political eudaimonia qua the divine (theion ti).
International Journal of Arts & Sciences, 2018
This paper points to pathways that pedagogy may follow today in order to bridge the gap between t... more This paper points to pathways that pedagogy may follow today in order to bridge the gap between two seemingly incommensurable systems of teaching and learning, namely: classical Greek paideia and modern education. Firstly, the present exploration elucidates the historical and cultural force of classical Greek education and then establishes Jaeger's conception of the paideia of the Greeks as imperishable cultural literary and philosophical genius. In turn, the discussion moves to the ways homo-economicus dominates homo-politicus and homo-educandus in Plato's Republic VIII, exposing the ways Greek philosophical paideia since Socrates overcame the weaknesses and destructive influences of 'economic-man'. It is submitted here that Plato's Republic VIII implicitly establishes that the paideia of homo-philosophicus is the best, perhaps the only way to reconcile the tensions between homo-economicus homo-politicus and homo-educandus in the politeia. Further, the paper ascertains that the unrestrained intentions and ministrations of 'economic-man'-his panourgia-are at the root of the global crisis in culture and education today, and shows how the modern university constitutes an arena of scientific inquiry at the beck and call of global economic forces. Mostly, the present exploration illumines the pillars of Greek philosophical paideia and exemplifies the differences and antithetical aims of modern education in order to firstly, clarify the lack of a transcendent aim in today's pedagogical systems, and secondly, to open the way for envisioning such an aim outside of economic criteria and dogmatic religious or prescriptive pedagogical positions. Since the Greeks of antiquity, the best way to begin rethinking an honorable spiritual aim that will revitalize and inspire pedagogical learning remains the sole prerogative of philosophical paideia. Indeed, for the Greeks paideia constitutes the opening philosophical movement of the ongoing search for the place of the human within the kosmic whole along the pathways of altheia logos and dialogos, whilst the modernist project of education apparently bears no philosophical backbone save pragmatism that is indistinguishable from the utilitarian movement of feeding the needs and voracious demands of the industrial conglomerate: down the bottomless pit of the economic hole created by the global economic rises, crises and metastases. In conclusion, the present inquiry re-contextualizes the possible contribution of classical philosophical paideia in today's emerging global environment through an exploration of the Greek conceptions of epoché (epoch) and the kairos-the apt or ripe time.
In the 21 st century we are still witnessing the potential threat of a nuclear holocaust, while t... more In the 21 st century we are still witnessing the potential threat of a nuclear holocaust, while the rapid advance of environmental disasters and global warming daily anchors in news headlines spreading fear to an already despairing humanity. Social injustice and fragmentation runs rampant, fundamentalism is on the rise and so are the global poor whereas alienation and hopelessness plaques multitudes in modern cities. Moreover, war and instability is the plight of millions drives against all odds hundreds of thousands fear ridden refuges hoping for a better future in migratory patterns toward western or other affluent nations. Concurrently, powerful nation states are engaged in a rally of military political and economic dominance in the international arena, whilst the global political and economic system constituting of an interdependence of financial markets networked via internet colonizes cultures peoples and social values at the beck and call of the few elite. But most importantly, in our highly globalized world where few cultures remain self-bounded or sharply contained, and encounters between diverse peoples and cultures are an everyday occurrence, humanity is gradually awakening to a new historical phenomenon a radically plural world of cultural and religious interdependence. More than any other epoch in history our times necessitate intercultural interreligious dialogue. It is time to work across cultural and religious divides for the strong affirmation of global justice founded on the principle of humanity, a principio universalis that calls for the eradication of all forms of suffering, promotes world peace and an ethics of care, accentuates the moral enhancement of human well-being amidst global turmoil. It is the contention of this paper that the global scale of suffering calls for hermeneutical openness in interreligious dialogue as the most appropriate stance for encountering the cultural or ethical other, to respect hear and reckon the truth of the other qua otherness as such. Here, the philosophical meaning of a 'hermeneutics of openness' is explored through the thinking of Schleiermacher, Heidegger, and Gadamer. For a deeper appropriation of hermeneutical openness before the ultimately other our inquiry turns to an exploration of Ramundo Panikkar's vision of interreligious dialogue. A 'hermeneutics of openness' in encountering the cultural or religious other avoids the moral pitfalls of imperialism and violence, colonization and projection, endless polemics, argumentation and ethical adversity. Equally, the hermeneutical stance of openness toward religious otherness rises to meet the global challenge—overcomes the categories of sameness and difference— mostly helps promote intercultural interreligious networking communities of learning and solidarity that collectively aim to alleviate world suffering and combat global injustice. Hermeneutical openness clarifies and affirms the richness of cultural and religious diversity and the plurality of traditions and perspectives ultimately advances intercultural communities of human flourishing to help guide 279
This paper explores the ways Socrates defends the wholesome individual, the person who earns mora... more This paper explores the ways Socrates defends the wholesome individual, the person who earns moral freedom through an advancing awareness, the person who aims through sustained inquiry to affirm a more comprehensive understanding of educational ethos, by liberating those spiritual philosophical and social political processes that empower lifelong teaching as learning. The pedagogical implications of Socrates' way of life are addressed whilst the inquiry shifts into the deeper import divine ignorance comes to bear, through the related terms of aporia, eros, arête, polis, and politics. These terms mostly ascertain the manner through which the sage of antiquity grounds 'knowledgeable ignorance,' bequeathing transformative paideia to self, fellow citizens, and humanity at large. Briefly, the paradox of 'virtue as knowledge' is discussed and so are questions of the eclipse of virtue in modern education. The paper affirms that Socrates' wisdom of ignorance ignites the fire of moral and philosophical education. He definitively revolutionizes knowledge by directly linking moral activity and arête to divine unknowing. Socratic philosophizing accentuates 'wise ignorance' to empower lifelong teaching as learning it unravels divine inspiration only to facilitate yet another advent of its truth in education.
International Journal of Arts & Sciences,, 2017
Franz Kafka’s story is vividly straightforward and clearly adheres to the primary incident of Gre... more Franz Kafka’s story is vividly straightforward and clearly adheres to the primary incident of Gregor’s transformation into vermin. The horror, trembling and conflicting emotions that arise in the reader’s spirit are due to the insistent enactment of this metaphor—which like life itself—breaks all bounds of predictability, rational certitude and logic. Certainly, the reader cannot but naturally doubt the impossibility of the primary incident. Notwithstanding, against all instincts and inclinations, everything in the story is meticulously constructed to prompt the reader to accept the truth of the primary incident as an irreversible factum brutum. Henceforth, the reader seeing the absence of an acceptable cause for the primary cause itself; is, at the same time, searching under the very clarity of the story for an acceptable ground to interpret the hidden mystery of the metamorphosis of the reality of personhood into vermin. But no matter what, prearranged in lucid imagery, the facts of the story corroborate to simulate a fabricated yet real world that is hanging over an incomprehensible abyss, dangling among the vicissitudes of a physical world out of balance and harmony with its surroundings, a world that surely accomplishes a blow and shock to moral identity, mostly seems to render asunder the building of our character with its pretenses to self-sufficient autonomy. Kafka’s ingenious story evinces at every turn a fatality that has nothing to do with an incorrigible personal law and ethical countenance; instead, shatters all hope of imbuing life with personal meaning. Gregor Samsa’s self-alienation, his humiliating metamorphosis, is reminiscent of the modern predicament of human beings in the technological era of machines brute facts and information systems, points through and through to the reality of material existence and the possibilities of its deterioration, consequently moves toward the complete subversion of an ethical universe. Gregor’s metamorphosis from a civilized man into a horrific and monstrous vermin, an instinctual underworld character with an almost automatic nature, and finally to a simple bit of matter, turns him into an antagonist who upsets all the instincts of life. Indeed, Kafka’s underworld vermin gives rise to a deep and stifled impulse in modernity, to the gradual spiritual death of the human, a metamorphosis par excellence of the human substantia (with no potentia: influence, power, might, or sway), that overrides all instinctual and hermeneutical bounds, pointing ever more so to a reductio ad absurdum: the untenable yet real reduction of human beings to a piece of matter and information moving toward the inorganic, making them at par with all animals. Henceforth, the humiliated modern human -uprooted beyond bound, stripped of all ethical purposefulness, no longer a moral entity given to thinking and questioning- is, called to de facto accept and obey the mastermind of simulated techno capital reality, and, the geophysical enterprise of its vested interests.
International Journal of Multidisciplinary Thought, 2018
Above all, this paper explores Plotinus' unparalleled philosophical eros for henosis (union) with... more Above all, this paper explores Plotinus' unparalleled philosophical eros for henosis (union) with the 'One', highlighting his legendary life as recounted by his biographer and disciple Porphyry. It is ascertained here that the ethos of great visionaries of the order of Plotinus, whose metaphysical insight mystical experience and ethical life harmoniously coalesce: legend supersedes historical fact and philosophical acumen. Plotinus' metaphysics in the Enneads is examined qua his mystical claim of having attained spiritual dignity through life's ultimate goal (cf. VI.9.9.47-48). His metaphysical scheme following the hierarchical structure of Plato's Parmenides differentiates three hypostatic realities: the Ultimate One, Nous (Intellectus, Mind), and Soul. The One is absolutely independent beyond being, time stillness and movement, however through its dynamic emanation of Nous and Soul paradoxically generates multiplicity—every form quality compound or thing. But concurrently, the 'derivation' of multiplicity from the One transcends the emanation of Soul and Nous (being and form), hence lies beyond all intelligibility. Notwithstanding, Plotinus claims the One can be directly experienced and this order of mystical contemplation constitutes the unio mystica; is often paralleled to the vision of Plato's Form of the Good beyond being (Rep. VI.507-509); and to the pinnacle of Diotima's ladder of divine love (Symp. 210a-211b), whereby the lover of wisdom ascending through Nous to the greater mysteries of eros, beholds the highest and final mystery the transcendent vision of beauty-itself—of one form always—beauty that "neither comes to be nor passes away, neither waxes nor wanes" (211a), true beauty simple and divine that transforms the visionary to immortal friend of god. Affirming Plato's Theatetus (176b), Plotinus unequivocally claims the philosophical aim to become like god to the highest possible degree (Enn. I.2.1.4, I.4.16.10-13). However, his mystical illumination leads to equivocation of the 'One' to the 'Form of the Good' making his insight comprehensively conspicuous; it encompasses Platonic metaphysics, clarifies what Plato implied but never really elucidated: the beyond being of the Good itself. For Plotinus, only the mystical experience of the soul's gradual ascend to the Soul of the All (Psêchê tõn Pantõn), then unto Nous and finally unto the ultimate cause can disclose our ever‐present‐and‐direct‐link to the divine: to the One hypostasis par excellence that is everywhere (pantachou) and nowhere (oudamou), that as prior cause transcends intelligibility, multiplicity dyad or number; yet paradoxically as One, is absolutely simple‐allpervading‐ immanence‐being neither a part nor a compound rather the prior simplicity of the whole, oneness: unifying‐in‐and‐as‐itself parts to compounds and forms to being. Accordingly, the good life and eudaimonia ensue in measures to the degree the divinized self‐manifests unity in everydayness. Hence, Plato's heavenly forms are directly accessible immanently linked to the earthly world and realm, wherein the inner realization of the One manifests the divine good in everyday activity and experience. Plotinus' simple and immanent One augments Platonic metaphysics one decisive step further pronouncing the unio mystica: union with the first cause the sole aim of everyday life. In toto, the Plotinian insight accentuates evermore Platonic metaphysics with the renewed visionary ethos of the One that links ontologically Plato's heavenly forms to wholesome earthly self‐actualizations.
Above all, this paper explores Plotinus’ unparalleled philosophical eros for henosis (union) with... more Above all, this paper explores Plotinus’ unparalleled philosophical eros for henosis (union) with the ‘One,’ highlighting his legendary life as recounted by his biographer and disciple Porphyry. It is ascertained here that the ethos of great visionaries of the order of Plotinus, whose metaphysical insight mystical experience and ethical life harmoniously coalesce: legend supersedes historical fact and philosophical acumen. Plotinus’ metaphysics in the Enneads is examined qua his mystical claim of having attained spiritual dignity through life’s ultimate goal (cf. VI.9.9.47-48). His metaphysical scheme following the hierarchical structure of Plato’s Parmenides differentiates three hypostatic realities: the Ultimate One, Nous (Intellectus, Mind), and Soul. The One is absolutely independent beyond being, time stillness and movement, however through its dynamic emanation of Nous and Soul paradoxically generates multiplicity—every form quality compound or thing. But concurrently, the ‘derivation’ of multiplicity from the One transcends the emanation of Soul and Nous (being and form), hence lies beyond all intelligibility. Notwithstanding, Plotinus claims the One can be directly experienced and this order of mystical contemplation constitutes the unio mystica; is often paralleled to the vision of Plato’s Form of the Good beyond being (Rep. VI.507-509); and to the pinnacle of Diotima’s ladder of divine love (Symp. 210a-211b), whereby the lover of wisdom ascending through Nous to the greater mysteries of eros, beholds the highest and final mystery the transcendent vision of beauty-itself—of one form always—beauty that “neither comes to be nor passes away, neither waxes nor wanes” (211a), true beauty simple and divine that transforms the visionary to immortal friend of god. Affirming Plato’s Theatetus (176b), Plotinus unequivocally claims the philosophical aim to become like god to the highest possible degree (Enn. I.2.1.4, I.4.16.10-13). However, his mystical illumination leads to equivocation of the ‘One’ to the ‘Form of the Good’ making his insight comprehensively conspicuous; it encompasses Platonic metaphysics, clarifies what Plato implied but never really elucidated: the beyond being of the Good itself. For Plotinus, only the mystical experience of the soul’s gradual ascend to the Soul of the All (Psêchê tõn Pantõn), then unto Nous and finally unto the ultimate cause can disclose our ever-present-and-direct-link to the divine: to the One hypostasis par excellence that is everywhere (pantachou) and nowhere (oudamou), that as prior cause transcends intelligibility, multiplicity dyad or number; yet paradoxically as One, is absolutely simple—allpervading-immanence—being neither a part nor a compound rather the prior simplicity of the whole, oneness: unifying-in-and-as-itself parts to compounds and forms to being. Accordingly, the good life and eudaimonia ensue in measures to the degree the divinized self-manifests unity in everydayness. Hence, Plato’s heavenly forms are directly accessible immanently linked to the earthly world and realm, wherein the inner realization of the One manifests the divine good in everyday activity and experience. Plotinus’ simple and immanent One augments Platonic metaphysics one decisive step further pronouncing the unio mystica: union with the first cause the sole aim of everyday life. In toto, the Plotinian insight accentuates evermore Platonic metaphysics with the renewed visionary ethos of the One that links ontologically Plato’s heavenly forms to wholesome earthly self-actualizations.
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Papers by Pavlos E. Michaelides