
Contents
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Introduction: Ways of Knowing and Ordering Knowledge Introduction: Ways of Knowing and Ordering Knowledge
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Philosophical Prolegomena Philosophical Prolegomena
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Godlikeness and Knowledge in the Prolegomena to the Isagoge Godlikeness and Knowledge in the Prolegomena to the Isagoge
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Godlikeness and Ideal Students and Teachers in the Prolegomena to Aristotle’s Categories Godlikeness and Ideal Students and Teachers in the Prolegomena to Aristotle’s Categories
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Practice of Death and Philosophical Epistemology Practice of Death and Philosophical Epistemology
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Hierarchies of Knowing Hierarchies of Knowing
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The Epistemology of Dorotheus’ Pedagogy: Humility, Godlikeness, and Knowledge The Epistemology of Dorotheus’ Pedagogy: Humility, Godlikeness, and Knowledge
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The Practice of Death and Ascetic Epistemology The Practice of Death and Ascetic Epistemology
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Humility as an Epistemic Virtue Humility as an Epistemic Virtue
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Humility and Epistemological Authority Humility and Epistemological Authority
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Letters to and from the Old Men Letters to and from the Old Men
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Letters to His Monks Letters to His Monks
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Reading and Meditation Reading and Meditation
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Conclusions: The Goals of Ascetic Education and Epistemology Conclusions: The Goals of Ascetic Education and Epistemology
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3 Education and Epistemology
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Published:July 2022
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Abstract
Education produces hierarchies of knowledge and establishes privileged ways of knowing. Such epistemological concerns are central to understanding Dorotheus’ ascetic pedagogy. So the chapter asks ‘how did Dorotheus think knowledge should be ordered?’ and ‘what ways of knowing did Dorotheus seek to promote?’ It compares Dorotheus’ epistemology to that which may be inferred from contemporary Neoplatonic Prolegomena to Philosophy, highlighting influential intersections between Dorotheus’ project and philosophical ideas of godlikeness and the practice of death. It then analyses how humility, understood as an epistemic virtue, organizes Dorotheus epistemology and generates epistemic practices in the monasteries. It concludes by exploring mechanisms for establishing epistemic authority, highlighting the production and circulation of letters and meditative practices. These aspects of Dorotheus’ epistemic world, like the insistence that humility is an epistemic virtue, highlight the significance of community for evaluating truth claims and generating truthful knowledge, especially in the context of life-long learning.
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