‘Now that I saw the true power of education, there is no turning back. It’s like a drug. I won’t be able to teach 200 students again, in a conventional classroom setting.’
Thrun on reasons starting a new venture for education at http://www.udacity.com/
aims of education
A ‘Piagetian curriculum’ is a contradiction in terms!
This is a famous statement by Seymour Papert.
The Children’s Machine
These are some unfinished notes that I have taken while reading the Children’s Machine by Seymour Papert. Hope that someday I will weave them into something more fluid.
Why, though a period when so much human activity has been
revolutionized, have we not seen comparable change in the way we
help our children learn?
* Quotes
116
One could indeed make kitchen math part of the School by making School part of the kitchen.
127
Are there any snakes in the house?
Yes there are, there are zero snakes in the house!
So. negative numbers are numbers too, and their reality grows in the course of playing with turtle.
130
You can’t retire from a good project simply because it has succeeded.
139
Constructionism: It does not call in question the value of instruction as such
The kind of knowledge that children most need is the knowledge that will help them get more knowledge.
140
If the children really want to learn something, and have the opportunity to learn it in its use, they do so even if the teaching is poor.
Constructionism looks more closely than other educational -isms at the idea of mental construction. It attaches a special importance to role of constructions in the world as a support for those in the head, thereby becoming less of a purely mentalistic doctrine. It also takes the idea of constructing in the head more seriously by recognizing more than one kind of construction and by asking questions about the methods and materials used.
How can one become expert in constructing knowledge?
What skills are required?
Are these skills different for different kinds of knowledge?
144
School math, like the ideology, though not necessarily the practice, of modern science, is based on the idea of generality – the single, universally correct method that will work for all problems and for all people.
145
Use what you’ve got, improvise, make do.
147
The natural context for learning would be through particiaption in other activities other than math itself.
148
The reason is that the educators who advocate imposing abstract ways of thinking on students almost practice what they preach – as I tried to do in adopting a concrete style of writing – but with very different effects.
149
But however concrete their data, any statistical question about “the effect” of “the computer” is irretrievably abstract. This is because all such studies depend on use of what is known as the “scientific method,” in form of experiments designed to study the effect of one factor which is varied while taking great pains to
keep everything else same. … But nothing could be more absurd than an experiment in which computers are placed in a classroom where nothing else has changed. The entire point of all the examples I have given is that the computers serve best when they allow everything to change.
150
The concept of highly rigorous and formal scientific method that most of us have been taught in school is really an ideology proclaimed in books, taught in schools and argued by philosophers but widely ignored in actual practice of science.
154
They count the same, but it’s more eggs.
161
My overarching message to anyone who wishes to influence, or simple understand, the development of educational computing is that it is not about one damn product after another (to paraphrase a saying
about how school teaches history). Its essence is the growth of a culture, and it can be influenced constructively only through understanding and fostering trends in this culture.
167
I would be rather precisely wrong than vaguely right.
– Patrick Suppes
It had been obvious to me for a long time that one of the major difficulties in school subjects such as mathematics and science is that School insists on the student being precisely right. Surely it is necessary in some situations to be precisely right. But these situations cannot be the right ones for developing the kind of thinking that I most treasure myself and many creative people I know.
168
What computers had offered me was exactly what they should offer children! They should serve children as instruments to work with and to think with, as means to carry out projects, the source of concepts to think new ideas. The last thing in the world I wanted or needed was a drill and practice program telling me to do this sum of spell that word! Why should we impose such a thing on children?
183
The opportunity for fantasy opens the to a feeling of intimacy
with the work and provides a peep at how emotional side of
children’s relationship with science and technology could be very
different from what is traditional in School. Fantasy has always
been encouraged in good creative writing and art
classes. Excluding it from science is a foolish neglect of an
opportunity to develop bonding between children and science.
184
Errors can become sources of information.
185
Although the ultimate goal was the same, the means were more than
just qualitatively different; they were episte,mologically
different in that they used a different way of thinking.
Traditional epistemology is an epistemology of precision:
Knowledge is valued for being precise and considered inferior if
it lacks precision. Cybernetics creates an epistemology of
“managed vagueness.”
197
The real problem was that I was still thinking in terms of how to
“get the children to do something.” This is the educator’s
instinctive way of thinking: How can you get children to like
math, to write wonderfully, to enjoy programming, to use
higher-order thinking skills? It took a long time for me to
understand in my gut, even after I was going around saying it,
that Logo gaphics was successful because of the powet it /gave/ to
children, not because of the performance it /got from/ them.
Children love constructing things, so let’s choose a construction
set and add to it whatever is needed for these to make cybernetic
models.
198
What will they [children] learn from it [Logo]? And won’t it favor
boys over girls?
The first question concerns what piece of the school curriculum is
being learned but I attach the most importance to such issues as
children’s relationship with technology, then idea of learning,
their sense of self. As for the gender issue, I am thinking more
about, how in the long run comoutational activities will affect
gender than how the gener will affect the activities.
Their work provies good examples of material that overlaps with
School science and math, and of an alternative style applied to
these subjects – ins
tead of formal style that uses rules, a
concrete style that uses objects.
202
It is worth noting that the students appreciated the
self-organizing nature of the traffic jam only because they had
written the programs themselves. Had they been using a packaged
simulation, they would have had no way of knowing the elegant
simplicity of the programs underlying the jam.
Emergent stuctures often behave very differently than the elements
that compose them.
207
The cathedral model of education applies the same principle to
building knowledge structures. The curriculum designer in cast in
the role of a “knowledge architect” who will specify a plan, a
tight progra, for the placement of “knowledge brick’s” in
children’s minds.
208
What is typical of emergently programmed systems is that
deviations from what was expected do not cause the wholw to
collapse but provoke adaptive responses.
209
We are living with an edicational systsem that is fundamentally as
irrational as the command economy and ultimately for the same
reason. It does not have capacity for local adaptation that is
necessary for a complex system even to function effieciently in a
changing environment, and is doubly necessary for such a system to
be able to evolve.
Defininf educational success by test scores is not very different
from couting nails made rather than nails used.
212
But calling hierarchy into question is the crux of the problem if
educational change.
216
Each of these cases suggests ways in which a little school created
in a militant spirit can mobilize technology as an assertion of
identity.
217
I could continue in this spirit, but this may be enough to make
the point that little schools could give themselves a deeper and
more conscious specific identity. Everything I have said in this
book converges to suggest that this would produce rich
intellectual environments in which not only children and teachers
but also new ideas about learning would develop together.
I see little schools as the most powerful, perhaps an essential,
route to generating variety for the evolution of education.
The prevailing wisdom in the education establishment might agree
with the need for variety but look to other sources to provide
it. For example, many – let us call them the Rigorous
Researchers – would say that the proper place for both variation
and selection is in the laboratory. On their model, researchers
should develop large numbers of different ideas, test them
rigorously, select the best, and disseminate them to schools.
In my view this is simply Gosplan in disguise.
218
The importance of the concept of the little school is that it
provides a powerful, perhaps by far the most powerful, strategy to
allow the operation of the principle of variation and selection.
This objection depends on an assumption that is at the core of the
technicalist model of education: Certain procedures are the best,
and the people involved can be ordered to carry them out. But even
if there were such a thing as “the best method” for learning, it
would still only be the best, or even mildly good, if people
believed in it. The bueracrat thinks that you can make people
beleive in something by issuing orders.
221
The design of learning environment has to take account of the
cultural environment as well, anad its implementation must make
serious effort at involvement of the communities in which it is to
operate.
223
It is no longer necessary to bring a thousand children together in
one building and under one administration in order to develop a
sense of community.
224
I do not see that School can be defended in its social role. It
does not serve the functions it claims, and will do so less and
less.
*
MegaChange!
Talking about megachange feels to them like fiddling when Rome
burns. Education today is faced with immediate, urgent
problems. Tell us how to use your computer to solve some of the
many immediate practical problems we have, they say.
Impediments to change in education such as, cost, politics, the
immense power of the vested interests of school bureaucrats, or lack
of scientific research on new forms of learning.
Large number of teachers manage to create within the walls of their
own classrooms oases of learning profoundly at odds with the
education philosophy espoused by their administrators…
But despite the many manifestations of a widespread desire for
something different, the education establishment, including most of
its research community, remains largely committed to the educational
philosophy of the late nineteenth and early twentieth centuries, and
so far none of those who challenge these have hallowed traditions
has been able to loosen the hold of the educational establishement
on how children are taught.
Do children like games more than homework because, the later is
harder than the former?
Most [games] are hard, with complex information – as well as
techniques – to be mastered, in the information often much more
difficult and time consuming to master than the technique.
These toys, by empowering children to test out ideas about working
within prefixed rules and structures in a way few other toys are
capable of doing, have proved capable of teaching students about the
possibilities and drawbacks of a newly presented system in ways many
adults should envy.
In trying to teach children what adults want them to know, does
School utitlize the way human beings most naturally learn in
non-school settings?
If it has so long been so desperately needed, why have previous
calls for it not caught fire?
K[G]nowledge Machine
Is reading the principal access route to knowledge?
Ask a symapathetic adult who would reward her curiosity with praise.
Literacy is being able to read and write. Illiteracy can be
remedied by teaching children the mechanical skill of decoding black
marks on white paper.
/Letteracy/ and /Letterate/
Reading from Word to Reading from World
… the Knowledge Machine offers children a transition between
preschool learning and true literacy in way that is more personal,
more negotiational, more gradual, and so less precarious thant the
abrupt transition we now ask chidlrento malke as they move from
learning through direct experience to using the orinted word as a
source of important information.
…. School’s way is the only way beacause they have never seen or
imagined convincing alternatives in the ability to impart certain
kinds of knowledge.
* Babies learn to talk without curriculum or formal lessson
* People
develop hobbies at skills without teachers
* social behavior is picked up other than through classroom
beahvior
Parable of the Automobile:
… certain problems that had been abstract and hard to grasp
became concrete and transparent, and certain projects that had
seemed interesting but too complex to undertake became
manageable.
Paulo Freire: “Banking model” information is deposited in
child’s mind like money in a savings account.
/Tools/ for creating new experiments in effective fashion.
* Ideas
* Dewey: children would learn better if learning were truly a
part of living experience
* Freire: chidlren would learn better if they were truly in
charge of their own learning processes
* Piaget: intelligence emerges from an evolutionary process in
which many factors must have time to find their equilibrium.
* Vygotsky: Conversation plays a crucial role in learning.
Why did the discovery method fail?
By closing off a much larger basis of knowledge that should
serve as a foundation for formal mathematics taught in school
and perhas a minimal intuitive basis directly connected with
it.
The central problem of mathematics education is to find ways
to draw on the child’s vast experience of oral
mathematics. Computers can do this.
Giving chidlren opportunity learn and use mathematics in a
nonformalized way of knowing encourages rather than inhibits
the eventual adoption of formalized way, just as the XO,
rather than discouraging reading, would eventually stimulate
children to read.
The design process is not used to learn more formal geometry.
Traditionally teh art and writing classes are for fantasy but
science deals with facts; union of technology with biology.
It allows them to enter science through a region where
scientific thinking is most like there own thinking.
Reading biographies and iterrogating friends has convinced me
that all successful learners find ways to take charge of their
early lives sufficiently to develop a sense of intellectual
identity.
Piaget’s first article: a paradox?
Schools have inherent tendency to infantilize the children by
placing them in a position of have to do so as they are told,
to occupy themselves with work dictated by someone else and
that, morever, has no intrinsic value – school work is done only
because the designer of the curriculum decided that doingthis
work would shape the doer into a desirable form[for the
authorities?].
NatGeo: Kidnet??Robert Tinker
Researchers, following the so-called scientific method of
using controlled experiments, solemnly expose the children to
a “treatment” of some sort and then look at measurable
results. But this flies in the face of all common knowledge
of how human beings develop.
The method of controlled experimentation that evaluates an
idea by implementing it, taking care to keep everything else
the same, and measuring the result, may be an appropriate way
to evaluate the effects of a small modification. However, it
can tell us nothing about ideas that might lead to deep
change… It will be steered less by the outcome of tests and
measurements than by its participant’ intuitive understanding.
The prevalent literal-minded, “what you see is what you get”
approach measuring the effectiveness of computers in learning
by teh achievements in present-day classroons makes it certain
that tomorrow will always be prisoner of yesterday.
Example of Jet attached to horse wagon.
… most people are more interested in what they learn than in how
the learning happens.
But math is not about feeling the relationship of your body to
numbers.
Turtle lets you do this!
Intellectual work is adult child’s play.
Example that if observation of schools in some country where
only one writing instrument could be provided for every fifty
students suggested that writing does not significantly help
learning.
The change requires a much longer and more social computer
experience than is possible with two machines at the back of
the classroom.
/Balkanized Curriculum and impersonal rote learning/
What had started as a subversive instrument of change was
neutralized by the system and converted into an instrument of
consolidation.
Schools will not come to use computers “properly” because
researchers tell it how to do so.’
It is characteristic of a conservative systems that
acoomodation will come only when the opportunities of
assimilation have been exhausted.
Supposed Advantages
* Immediate Feedback
* Individualized instruction
* Neutrality *
CAI will often modestly raise test scores, especially at the low end
of the scale. But it does without questioning the structure or the
educational goals of the traditional School.
Today, because it is the 15th Monday of your 5th grade year,
you have to do this sum irrespective of who you are or what
you really want to do; do what you are told and do it the
way you are told to do it.
Piaget was the theorist of learning without curriculum;
School spawned the projectof developing a Piagetian curriculum.
The central issue of change in education is the tension
between technicalizing and not technicalizing, and here the teacher
occupies the fulcrum position.
Shaw: He who can, does; he who cannot, teaches.
The system defeats its own purpose in attempt to enforce them.
School has evolved a heirarchical system of control that
sets narrow limits within which the actors – administators
as well as teachers – are allowed to exercise a degree of
personal initiative.
Hierarchy vs. Heterarchy
The major obstacle in the way of teachers becoming learners
is inhibition about learning.
The problem with `developed’ countries as opposed to `developing’ ones
is that the developed countries are already there, there is no further
development possible.
In education, the highest mark of success is not having imitators but
inspiring others to do something else.
As long as there is afixed curriculum, a teacher has no need to become
involved
in the question what is and what is not mathematics.
Society cannot afford to keep back its potentially best teachers
simply because some. or even most, are unwilling.
The how-to-do-it literature in the constructivist subculture is almost
as strongly biased to the teacher side as it is in the instructionist
subculture.
Some etymology:
/Mathematikos/ disposed to learn
/mathema/ a lesson
/manthanein/ to learn
\ldots mathetics is to learning what heuristics is to problem solving.
What is that feeling when you look at a familiar object, with a sense
that you are looking at the object for the first time?
It is /jamais vu/.
Attempts by teachers and textbook authors to connect school fractions
with real life via representations as pies simply reuslyed in a new
rigidity.
* What is the difference in learning at school and all other learning?
Generally in life, knowledge is acquired to be used. But school
learning more often fits Freire’s apt metaphor: Knowledge is treated
like money, to be put away in a bank for the future.
* What does /Computer Literacy/ mean?
* The Technology of the Blackboard and The Technology of The Computer
* Lines You can use:
**
The computer to program the student…
OR
The student to program the computer…
**
Computer as an expensive set of flash cards.
**
If the students scores improve, our approach must be right.
**
Self-directed activities versus carefully guided ones
**
If the scores improve does it mean that the strategy is effective/
approach is right?
**
Heterarchical versus Hierarchical
**
Totalitarian Education or Trivialized Education
A Sociological Perspective On Education Part 1
Education is a part of an individuals becoming a social member. In this article we are considering the question of what education is from a sociological framework. What functions in the society actually the process of education serve? So we are considering two main questions viz.
- What is the role of education in the society?
- Why are the different social groups differing in their educational levels?
The idea of formal education for the masses is very recent. Only after the industrial revolution the masses were provided with free, compulsory, education by the state. Why? Earlier the education was limited to a few people who were rich enough to afford it or were part of the clergy. The same case was in the Indian context also. There were no state run “schools” which made sure that the education would be provided to the masses.
But in the last 100 years or so, education has become a major growth industry. And when anything becomes a commodity, the classical demand and supply theory does come into picture. The same has happened with education in the contemporary era. Now higher education being a prized commodity, the consumers are those who can pay for it.
First we take into account the functionalist perspective on education. The two questions that we have started with are
“What are the functions of education for the society as a whole?”
In the functionalist perspective this leads to an assessment of the contribution made by educational to the maintenance of the social structure.
The other question is:
“What are the functional relationships between education and other parts of the social system?”
This leads to analysis which examines the relationship between educational and the economic systems for example.
The functionalist view point in general tend to focus on the positive contributions made by education to the social structure.
We now consider the stand points of various functionalists’ on this issue.
According to Durkheim the major function of education was the transmission of society’s norms and values.
Society can survive only if there exists among its members a sufficient degree of homogeneity; education perpetuates and reinforces this homogeneity by fixing in the child form the beginning the essential similarities which collective life demands.
Without these “essential similarities” the social life is impossible. The creation of social solidarity is an essential task for the formation and sustenance of the societies; and education does this. Durkheim argues that:
To become attached to society, the child must feel in it something that is real, alive and powerful, which dominates the person and to which he also owes the best part of himself.
Education and in particular, the teaching of history, provides this link between the individual and the society. This view can be illustrated by the educational practice in India. The common curriculum developed by NCERT has helped to instil the shared norms and values into a population with diverse backgrounds. It has provided a shared language and a common history for immigrants from every country in Europe. The Indian student learn about the great leaders, the freedom movement and the heritage that they have. In every textbook the pledge that is presented actually socializes the student into a commitment to society as a whole. You can look at the other article in which the history and its relation to the curriculum is present.Durkheim argues that in complex industrial societies, the school serves a function which cannot be provided either by family or peer groups. Membership in the society as a whole is not based on kinship or personal choice. In the school the individual must learn to cooperate with those who are neither their kin nor their friends. Thus the school provides a small scale model for the society.It is by respecting the school rules that the child learns to respect the rules in general, that he develops the habit of self control and restraint simply because he should control and restraint himself. It is first initiation into austerity of duty. Serious life has now begun.
Also Durkheim argues that education teaches the individual specific skills necessary for his future occupation, which is particularly important in the industrial societies where a complex division of labour exists. The social solidarity in the industrial society comes from the interdependence of the labour in the process of production. The necessity of combination produces cooperation and social solidarity. The schools thus transmit both:
- The general values which provide ‘necessary homogeneity for social survival.’
- The specific skills which provide ‘necessary diversity for social cooperation.’
The industrial society is thus united by value consciousness and a specialized division of labour. Durkheim assumes that the norms and values of transmitted by the educational system are those of the society as a whole rather than of the ruling elite or ruling class. This produces a very different view of the role of education in the society.Parsons argues that after the primary socialization within the family, the school takes over as the ‘focal socializing agency’. The school acts as a link between the family and the society as a whole, thus preparing the child for his adult role. In the family the child is treated in terms of ‘particularistic’ standards whereas in the society the standards are ‘universalistic’. By particularistic it is meant here that in the family the child is treated as their particular child rather than using yardsticks which can be applied to everybody; and by universalistic it is meant that the child is judged in terms of yardsticks which are applicable to all individuals.Within the family the status of the child is ascribed, by birth. But the status in adult life is largely achieved. Thus the child moves on from the particularistic standards in the family to the universalistic standards of the society in general. The school is the preparing ground for this transition. The school has universalistic standards against which all the students are measured, these are independent of the sex, race, family background or the class of the student. The schools operate on meritocratic principles; status is achieved on the basis of merit. This is one of the essential aspects of the modern industrial society, where meritocratic principles are applied to all its members. The children are ‘trained’ to be the future citizens in the schools; they are imparted with the basic values of society. This value consensus is essential for the society to operate smoothly. Two major values that the schools inculcate in the students are:
- Value of achievement.
- Value of equal opportunity.
The value of achievement is itself fostered by rewarding the students which have high levels of achievement; and by placing the individuals in the same situation in the classroom so allowing them to compete on equal terms in examinations, schools foster the value of equality and opportunity. These values have an important role to play in the society as a whole. An advanced industrial society requires highly motivated, achievement oriented skilled workforce; and the school prepares the students exactly for this. All the students high and the low achievers see system as just and fair, as they all had an equal chance to begin with.Another function that the school serves is that of selection of the individuals for their future role in the society. By testing, evaluating the students for their skills and capacities they can select the future jobs for which the future citizen is best suited for. Thus the school is seen as a major facilitator in the role allocation for the future citizens.
Kingsley Davis and Wilbert MooreDavis and Moore agree with Parsons about the role allocating function of the school but they link educational system more directly to the social stratification. The social stratification is seen as a mechanism which ensures that the most talented and able members of the society are allocated to those positions, which are functionally most important to the society.Though the thoughts of Davis and Moore represent the common sense view of education, there are certain criticisms of them. Particularly important is the questionable relationship between academic credentials and occupational reward is loose. Another reason is doubt about the proposition that the educational system grades people in terms of ability, it has been argued that the intelligence has little effect upon educational attainment. Finally there is considerable evidence that suggests the influence of social stratification largely prevents effective grading of individuals in terms of their abilities.Criticisms:References:
Sociology: Themes and Perspectives
Harlambos and Heald
Oxford 2002
What is education?
What do we mean by education?
The word ‘education’ can be derived from one of two latin words or from both. These words are educere, which means ‘to lead out’ or ‘to train’ and educare which means to ‘to train’ or ‘to nourish’. But this etymology does not give us a understanding behind the term itself.
Colloquially it can mean the sort of training that goes in schools, colleges and universities.
We see some meanings by different people who were related to education and philosophy of it.
Mahatma Gandhi
Education is “an all round drawing out of the best in child and man – body, mind, and spirit.”
John Dewey
Education is regarded as the development of “all those capacities in the individual, which will enable him to control his environment and fullfill his possibilities.”
We see that the term education refers to two things: they point to education as the process of development of the individual form infancy to maturity a lifelong process.
J. S. Mill explains it thus:
“Not only does it include whatever we do for ourselves, and whatever is done for us by others for the express purpose of bringing us somewhat nearer to the perfection of our nature; it does more; in its last connotation it comprehends even the indirect effects of things of which the direct purposes are quite different, by laws, by forms of government, by the industrial arts, by modes of social life; nay, even by physical fact, not dependent on human will, by climate, soil and local position. Whatever helps to shape human being, to make the individual what he is, or hinder him form what he is not… is a part of his education.”
This is the wider meaning of the term ‘education’, for the narrower meaning Mill says
“the culture which each generation purposely gives to those who are to be its successors, in order to qualify them for at least keeping up, and if possible for raising the level of improvement which has been attained.”
Now we look at what are the Indian views on education. The Rig Veda [ऋग वेद] regards education as a force which makes the individual self-reliant as well as selfless. The Upanishads [ऊपनिषद] regard the result of education as being more important than its nature, the end-product of education is salvation [निर्वाण].
Panini [पाणिनी] identified as the training one obtains from nature.
Kanada [कानद] considers to be a mean of self-contentment.
Yajanvalaka [याजनवालक] regarded education as a means to the development of character and usefulness in the individual.
While Vivekanand perceived education as the manifestation of divine perfection already existing in man.
“Education should aim at man-making”
By man making it is meant formation of character, increase in power of mind, and expansion of the intellectual capacities.
While Tagore says that education should help the individual child realize in and through education, the essential unit of man and his relationship with the universe – an education for fullness.
The Indian Education Commission of 1966 says:
“Education, according to Indian tradition is not merely a means to earn a living; nor is it only a nursery of thought or a school for citizenship. It is initiation into the life of spirit, a training of human souls in pursuit of truth and practice of virtue. It is a second birth द्वियाम ज्ञानम – education for liberation.”
Past this we now have a look at some Western views on the same.
Plato thought that education should enable one to attain the highest good or God, through pursuit of inherent spiritual values of truth, beauty and goodness.
Aristotle held that education exists exclusively to develop man’s intellect in a world of reality which men can know and understand.
St. Thomas Aquinas considered education to be process of discerning the truth about things as they really are, and to extend and integrate such truth as it is known.
More recently behaviorists consider education as a process of conditioning, of providing stimuli, repetition, rewards and reinforcements. ‘
The social scientists define education as the transmission of cultural heritage – which consists of learned behavior, and includes tangible objects such as tools, clothing, etc. as well as intangible objects such as language, beliefs etc.
“Education is the transmission of knowledge, value and skills of a culture.”
The meaning of the term ‘education’ can be summarily expressed as:
- A set of techniques for imparting knowledge, skills and attitudes.
- A set of theories which purport to explain or justify the use of these techniques.
- A set of values or ideals embodied and expressed in the purposes for which knowledge, skills and attitudes are imparted and so directing the amounts and types of training that is given.
The educational system of any society is a more or less elaborate social mechanism designed to bring about in the persons submitted to it certain skills and attitudes that are judged to be useful and desirable in the society. The gist of all the educational system can be reduced in two questions:
- What is held valuable as an end?
- What means will effectively realize these ends?
For ordinary day to day working of the society itself makes it necessary for its members to have certain minimum skills and attitudes in common, and imparting these skills is one of the ends of education. This minimum will be different for different societies.
So we see that in the meaning of what education is, is determined by what are the aims of education. Every educational system must have an aim, for having an aim will provide it with a direction, and make the process more meaningful. One of the objectives of education from what we have seen in the definitions above has a connection to the meaning of life, which in turn is connected to philosophy of the person at that time. Thus the aims of education are dependent on the philosophy which is prevalent in society at that time. The aims of any educational system tell us what it is for. The aims de
termine the entire character of the educational process: curriculum, pedagogy and assessment. Just because the aims are not explicitly stated it does not mean that they are absent. They can be both implicit and explicit, and can be embodied in the everyday practices of teachers and students, as well as in the government documents. The printing of aims of education in a document is neither necessary nor sufficient for education to have aims, since documents can be ignored.
termine the entire character of the educational process: curriculum, pedagogy and assessment. Just because the aims are not explicitly stated it does not mean that they are absent. They can be both implicit and explicit, and can be embodied in the everyday practices of teachers and students, as well as in the government documents. The printing of aims of education in a document is neither necessary nor sufficient for education to have aims, since documents can be ignored.
Education can have more than one aim, so long as the aims are not mutually incompatible. It is not possible for example to aim to produce citizens who will obey the state unquestioningly and at the same time produce people who will question any proposal that they encounter. Many aims are broadly compatible but there exists certain tension. Partly, it is because some aims can be fully achieved at the expense of others. A society has to agree on the priority of the aims, which it wants its future citizens to have.
A listing of general educational aims is as follows:
- To provide people with a minimum of the skills necessary for them [a] to take their place in the society and [b] to seek further knowledge.
- To provide them with a vocational training that will enable them to be self-supporting.
- To awaken an interest in and a taste for knowledge.
- To make them critical.
- To put them in touch with and train them to appreciate cultural and moral achievements of mankind.
But are these the normative aims of education or the descriptive ones?
Following Peters [Ethics and Education 1966], the differences between education and other human pursuits are given in three different criterion.
- ‘Education’ in its fullest sense, has necessary implication that something valuable or worthwhile is going on. Education is not valuable as a means to a valuable end such as a good job, but rather because it involves those being educated being initiated into activities which are worthwhile themselves, that is, are intrinsically valuable. This is contrasted with training, which carries with it the ideas of limited application and an external goal, that is, one is trained for something for some external purpose, with ‘education’ which implies neither of these things
- ‘Education’ involves the acquisition of a body of knowledge and understanding which surpasses mere skill, know-how or the collection of information. Such knowledge and understanding must involve the principles which underlie skills, procedural knowledge and information, and must transform life of the person being educated both in terms of the general outlook and in becoming committed to the standards inherent in the areas of education. To this body of knowledge and understanding must be added ‘cognitive perspective’ whereby the development of any specialism, for example in science, is seen in the context of the place of this specialism in a coherent life pattern.
- The process of education must involve at least some understanding of what is being learnt and what is required in learning, so we could not be ‘brain washed’ or ‘conditioned’ in to education.
Well this is really an incoherent attempt to list out things that I have read about education? So far all the philosophers that I have read appear to give a normative meaning of education i.e. to say they tell us “What education ought to be…” Thus they give us what according to their philosophical outlook is the ‘normal’ version of education. But what I am interested in is the descriptive version; “How actually things are…” The more I look and think about the current educational system the more I think it has deviated from the aims of these great thinkers. Thus the descriptive version will tell us how much this deviation is, and also whether it is for good?