PSEUDONYMITY CLIENT INSTALLATION GUIDE

EMI Pseudonymity System provides users with a way to hide their true identity behind a pseudonymous identit

SECURITY TOKEN SERVICE SYSTEM ADMINISTRATOR GUIDE

The Security Token Service (STS) is a partial implementation of the OASIS WS-Trust specification.It is a service that can be used for transforming an existing security token into another security token forma

Reassessing 1960s philosophy of the curriculum

A prominent thesis of British philosophy of education in the 1960s was that the pursuit of different forms of knowledge is central to education. The fact that the thesis is difficult to justify philosophically raises questions about its historical provenance. The idea of such a curriculum can be traced back through the history of the middle-class curriculum to the education of dissenters in the eighteenth century and further back still to sixteenth-century Ramism. There are indications that some leading 1960s philosophers of education were affected, positively or negatively, by these older religious ideas, but it is not clear how much should be made of this.</ns7:p

PSEUDONYMITY SYSTEM ADMINISTRATOR GUIDE

EMI Pseudonymity System provides users with a way to hide their true identity behind a pseudonymous identit

PSEUDONYMITY USER GUIDE

EMI Pseudonymity System provides users with a way to hide their true identity behind a pseudonymous identit

Wellbeing and education: issues of culture and authority

The idea that education should equip people to lead flourishing lives and help others to do so is now becoming salient in policy-making circles. Philosophy of education can help here by clarifying what flourishing consists in. This essay examines one aspect of this. It rejects the view that well-being goods are derivable from human nature, as in the theories of Howard Gardner and Edmond Holmes. It locates them, rather, as cultural products, but not culturally-relative ones, drawing attention to the proliferating forms they have taken over the past three or four centuries. It looks to aesthetics and art criticism as a guide to a philosophical treatment of well-being goods more generally. It also takes off from aesthetics and art criticism in seeking to identify reliable authorities on the flourishing life. On this, it rejects elitist conceptions in favour of a more democratic model, emphasising its importance in education for citizenship