Spend time exploring these questions and then read chapter eight. See if you can identify the philosophy most held by your favorite teacher(s). Is that how you have governed your classroom? or intend to govern it?
In looking at the chapter, definitions for the four basic areas of systematic philosophy: metaphysics, epistemology, axiology, and logic are provided. These definitions are used in analyzing the various philosophies of education that follow in the chapter.
The section on idealism examines one of the earliest philosophies of education. This philosophy posits that truth and values are absolute and universal. In pedagogical matters, idealism is presented as a philosophy that asserts the primacy of the intellectual dimension of human nature. A curriculum reflecting idealism would focus on emphasizing the finest elements of the cultural heritage.
The section on realism is examined as an educational philosophy that affirms the existence of objective knowledge and values. This section presents the realists' conception of education, curriculum, and methodology of instruction. A curriculum reflecting realism would focus on subject matter like history, languages, science, and mathematics as the organized bodies of knowledge.
The section on pragmatism is related to John Dewey's experimentalist philosophy of education. The basis for Dewey's pragmatic orientation is treated in terms of his evolutionary conception of a changing reality. Instruction would be organized around problem solving according to the scientific method.
Existentialism is examined as a newer movement in educational philosophy that stresses personal reflection and choice. From the existentialist perspective, philosophizing about the meaning of one's life and of freedom is a central activity. Classroom dialogues would be designed to stimulate an awareness that each person creates a self-concept through significant choices.
The section on progressive principles as articulated by the Progressive Education Association are presented. The origins of the progressive movement in education are examined in terms of a movement toward child-centered education that is flexible, permissive, and open-ended. Instruction based on progressive principles would include activities and projects based on students' interests and needs. Links are also made to the modern concept of constructivism.
Social reconstructionism is presented as a theory that recognizes that society is in a state of crisis. The theme of an interdependent world is used to present the urgency of social and educational reform as advocated by the social reconstructionists. Instruction would emphasize the use of social sciences in solving significant, and often controversial, socioeconomic problems.
Sections on perennialism and essentialism characterize these ideas as examples of traditional or conservative theories of education. Their traditionalism stems from the view that education is a process of transmitting an organized body of knowledge to students. A perennialist curriculum would be based on the great books and works of art of the Western cultural heritage. An essentialist curriculum would emphasize the skills and subjects that transmit the cultural heritage and that contribute to socioeconomic efficiency.
Critical theory is not addressed in this text, but deserves some mention. This recently developed theory challenges the status quo that traditional schools reproduce. Critical theorists contend that the power holders in society use institutions like the schools to dominate those who lack power. Students and teachers should be empowered to create an education that challenges the current power structure.
The text also covers the three main philosophers: Socrates, Plato and Aristotle who have been promoted as the major contributors of Western thought processes. What is each most notable for contributing?
Socrates: asking questions to promote in-depth thinking
Plato: dialoguing; believed in the rule of the masses by an elite society
Aristotle: believed in the 'real' world: scientific theory based on research what we can see, touch, feel
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GO BACK TO THE COURSECOMPASS DISCUSSION BOARD IN THE MEDG551 HISTORY AND PHILOSOPHY OF EDUCATION AND POST YOUR RESPONSE AS BELOW:
Read chapter 8 and monograph below, "A Confucian View of Good Teaching."
Post your comment in at least 400 words, answering the questions at the end of the reading below on A Confucian View of Good Teaching for Discussion Postings 3 and 4 [combined] by Saturday, March 5, midnight.
A Confucian View of Good Teaching
Confucius (551-479 b.c.) developed the ethical system that governed society, politics, and education in ancient China. Concerned with maintaining social and cultural harmony, Confucius's ideas on education emphasized the proper attitudes and relationships between teachers and students. Confucian philosophy has had and continues to exercise an important influence on culture and education in China, Japan, Korea, and in other Asian countries. The following selection is from Confucius's "Record on the Subject of Education."
When a superior man knows the causes which make instruction successful, and those which make it of no effect, he can become a teacher of others. Thus in his teaching, he leads and does not drag; he strengthens and does not discourage; he opens the way but does not conduct to the end without the learner's own efforts. Leading and not dragging produces harmony. Strengthening and not discouraging makes attainment easy. Opening the way and not conducting to the end makes the learner thoughtful. He who produces such harmony, easy attainment, and thoughtfulness may be pronounced a skillful teacher.
The good singer makes men able to continue his notes, and so the good teacher makes them able to carry out his ideas. His words are brief, but far-reaching; unpretentious, but deep; with few illustrations, but instructive. In this way he may be said to perpetuate his ideas.
When a man of talents and virtue knows the difficulty on the one hand and the facility on the other in the attainment of learning, and knows also the good and bad qualities of his pupils, he can vary his methods of teaching. When he can vary his methods of teaching, he can be a master indeed. When he can be a teacher indeed, he can be the Head of an official department. When he can be such a Head, he can be the Ruler of a state. Hence it is from the teacher indeed that one learns to be a ruler, and the choice of a teacher demands the greatest care; as it is said in the Record, "The three kings and the four dynasties were what they were by their teachers."
Questions
According to Confucius, what principles contribute to successful teaching and learning?
What deficiencies may interfere with students' learning?
When should teachers vary their teaching methods?
What did Confucius believe was an appropriate teacher-learner relationship?
What are your ideas of good teaching? Which are part of your philosophy of education? How do they agree with or differ from Confucius's ideas?
Source: Robert Ulich, ed., Three Thousand Years of Educational Wisdom (Cambridge, Mass.: Harvard University Press, 1954), pp. 21-22.
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Dr. Herring
