This volume concentrates on the processes and practices of formal education, which shaped, and were shaped by, imperial values, attitudes and behaviour. It is concerned with: The myths and visions of imperialism; The nature and extent of ethnocentric attitudes, declared and undeclared; The use of education as a means of disseminating and reinforcing imperial images; The changing concept of imperialism as reflected in the emphases of educational literature The different perceptions of imperialism in the various social and ethnic strata of metropolitan and overseas communities and education systems The assimiliation, adaptation and rejection of metropolitan educational models The issue of imperial education as enlightenment, hegemony and control. The book features chapters by educationalists, historians and sociologists on education as a cornerstone in the construction of imperial control.

This volume concentrates on the processes and practices of formal education, which shaped, and were shaped by, imperial values, attitudes and behaviour. It is concerned with: The myths and visions of imperialism; The nature and extent of ethnocentric attitudes, declared and undeclared; The use of education as a means of disseminating and reinforcing imperial images; The changing concept of imperialism as reflected in the emphases of educational literature The different perceptions of imperialism in the various social and ethnic strata of metropolitan and overseas communities and education systems The assimiliation, adaptation and rejection of metropolitan educational models The issue of imperial education as enlightenment, hegemony and control. The book features chapters by educationalists, historians and sociologists on education as a cornerstone in the construction of imperial control.

Seneca�s masterful essay On Benefits (De Beneficiis) explores the nature of favors; what it means to do someone a favor and what to expect back, if anything.

Seneca, the favourite classic of the early fathers of the church and of the Middle Ages, whom Jerome, Tertullian, and Augustine speak of as "Seneca noster," who was believed to have corresponded with St. Paul, and upon whom [Footnote: On the "De Clementia," an odd subject for the man who burned Servetus alive for differing with him.] Calvin wrote a commentary, seems almost forgotten in modern times. Perhaps some of his popularity may have been due to his being supposed to be the author of those tragedies which the world has long ceased to read, but which delighted a period that preferred Euripides to Aeschylus: while casuists must have found congenial matter in an author whose fantastic cases of conscience are often worthy of Sanchez or Escobar. Yet Seneca's morality is always pure, and from him we gain, albeit at second hand, an insight into the doctrines of the Greek philosophers, Zeno, Epicurus, Chrysippus, &c., whose precepts and system of religious thought had in cultivated Roman society taken the place of the old worship of Jupiter and Quirinus. Since Lodge's edition (fol. 1614), no complete translation of Seneca has been published in England, though Sir Roger L'Estrange wrote paraphrases of several Dialogues, which seem to have been enormously popular, running through more than sixteen editions. I think we may conjecture that Shakespeare had seen Lodge's translation, from several allusions to philosophy, to that impossible conception "the wise man," and especially from a passage in "All's Well that ends Well," which seems to breathe the very spirit of "De Beneficiis."

Inclusive Ethics begins from two ideas which are part of our everyday morality, namely that we have a moral reason to benefit or do good to other beings, and that justice requires these benefits to be distributed equally. A morality comprising these two general principles will be exceedingly hard to apply as these principles will have to be balanced against each in an intuitive fashion, but also because the notion of what benefits beings is quite complex, comprising both experiential components of pleasure and successful exercises of autonomy. Ingmar Persson argues that, on philosophical reflection, these ideas turn out to be more far-reaching than we imagine. In particular, the reason to benefit commits us to benefit beings by bringing them into existence. Further, since grounds that are commonly used to justify that some are better off than others - such as their being more deserving or having rights to more - are untenable, justice requires a more extensive equality. The book concludes by reflecting on the problems of getting people to accept a morality which differs markedly from the morality with which they have grown up.