2.1. Meaning and definition of philosophy, Relationship of philosophy with educational practice
2.2. Different Educational philosophies—Idealism, Naturalism Pragmatism and Humanism— an overview;
2.3. Prominent Educational Philosophers— John Dewey, Kilpatrick, Rousseau, —their principles and aims of education;
2.4. Indian Educational Philosophers— Gandhi, Aurobindo, Rabindra Nath Tagore and Vivekanand—their principles and aims of education;
2.5. Teacher and the learner: ancient ideals of a teacher, teacher in modern education; roles, functions and traits of a teacher;
2.1 Meaning and definition of philosophy, Relationship of philosophy with educational practice
Philosophy as an intellectual activity can be variously defined, depending on whether the emphasis is placed on its method, its subject-matter or its purpose. The very first question is of much importance to define and discuss the nature of philosophy. This inquiry into the nature of philosophy is called “meta-philosophy”. Philosophy is an open-ended, pioneering discipline, forever opening up new areas of study and new methods of inquiry. Here we will discuss the meaning of philosophy and try to define philosophy.
Etymological Meaning
The word “philosophy” comes from the Greek (philosophia), which literally means “love of wisdom” Etymologically, philosophy means love of wisdom but functionally it means both the seeking of wisdom (process) and the wisdom sought (product).Literal meaning therefore, philosophy means love of wisdom not “love of knowledge”. That is an important distinction. The pioneers of philosophy were interested in the kind of knowledge that enables human to live a good life and that kind of knowledge is what we call “wisdom”.
Going by this literal meaning a philosopher is most of the time and at the most of the place is preoccupied with the search for truth and wisdom. He pays little attention to the conclusions he searches in cause of his search. His search is endless because the truth is infinite. He wants to keep himself always engaged in this pursuit of truth rather than its possession. What philosophy is?, this question, has baffled the philosophers and thinkers from ancient times.
Definitions of Philosophy
Philosophy is a critical approach to the human life, all objective events and to all scientific knowledge, which is the essence of all knowledge, sciences and the human life. Here are some definition of philosophy given by famous philosophers:
§ Philosophy is t]hat which grasps its own era in thought.” — [ Hegel]
§ Philosophy is a]n interpretation of the world in order to change it.” — [ Karl Marx]
§ “… [philosophy] is the acquisition of knowledge.” — [Plato]
§ Philosophy is the science which investigates the nature of being, as it is in itself.— [Aristotle]
§ Philosophy is a science of sciences.— [Comte]
§ Philosophy is the science and criticism of cognition.— [Immanuel Kant]
As we know that philosophy is an academic subject of study and it is progressive. It is a way of being in the world- of questioning it, interacting with it, and responding to it. The subject-matter of philosophy change with the span of time but it is philosophical attitude which give human being a quality of thinking and reflecting which differentiate him from other creatures of the world.
Dr. K.M. Chetty in his paper “Philosophy o f Education in the Changing World Order” wrote, “in the philosophy o f education, both philosophers and educators who come together should have a common concern and commitment about the nature o f education that is required to uphold the dignity o f human beings. They should keep in their mind the different values that go into safeguarding the whole humanity. It is with this broader perspective that both philosophers and educators join together to build a philosophy of education." Therefore the chief activity of the philosophy of education is to bring out its nature of education and the values which safeguard the whole humanity.
Philosophy of education is that branch of philosophy that addresses philosophical questions concerning the nature, aims, and problems of education. As a branch of practical philosophy, its practitioners look both inward to the parent discipline of philosophy and outward to educational practice, as well as to developmental psychology, cognitive science more generally, sociology, and other relevant disciplines.
The most basic problem of philosophy of education is that concerning aims: what are the proper aims and guiding ideals of education? A related question concerns evaluation: what are the appropriate criteria for evaluating educational efforts, institutions, practices, and products? Other important problems involve the authority of the state and of teachers, and the rights of students and parents; the character of purported educational ideals such as critical thinking, and of purportedly undesirable phenomena such as indoctrination; the best way to understand and conduct moral education; a range of questions concerning teaching, learning, and curriculum; and many others. All these and more are addressed in the essays that follow.
For much of the history of Western philosophy, philosophical questions concerning education were high on the philosophical agenda. From Socrates, Plato, and Aristotle to twentieth‐century figures such as Bertrand Russell, John Dewey, R. S. Peters, and Israel Scheffler, general philosophers (i.e., contemporary philosophers working in departments of philosophy and publishing in mainstream philosophy journals, and their historical predecessors) addressed questions in philosophy of education along with their treatments of issues in epistemology, metaphysics, philosophy of mind and language, and moral and social/political philosophy. The same is true of most of the major figures of the Western philosophical tradition, including Augustine, Aquinas, Descartes, Locke, Hume, Rousseau, Kant, Hegel, Mill, and many others.
On the face of it, this should not be surprising. For one thing, the pursuit of philosophical questions concerning education is partly dependent upon investigations of the more familiar core areas of philosophy. For example, questions concerning the curriculum routinely depend on epistemology and the philosophies of the various curriculum subjects (e.g., Should science classes emphasize mastery of current theory or the “doing” of science? What is it about art that entitles it, if it is so entitled, to a place in the curriculum? According to what criteria should specific curriculum content be selected? Should all students be taught the same content?). Questions concerning learning, thinking, reasoning, belief, and belief change typically depend on epistemology, ethics, and/or philosophy of mind (e.g., Under what conditions is it desirable and/or permissible to endeavor to change students' fundamental beliefs? To what end should students be taught—if they should be so taught—to reason? Can reasoning be fostered independently of the advocacy, inculcation, or indoctrination of particular beliefs?). Questions concerning the nature of and constraints governing teaching often depend on ethics, epistemology, and/or the philosophies of mind and language (e.g., Is it desirable and/or permissible to teach mainstream contemporary science to students whose cultures or communities reject it? Should all students be taught in the same manner? How are permissible teaching practices distinguished from impermissible ones?). Similarly, questions concerning schooling frequently depend on ethics, social/political philosophy, and social epistemology (e.g., Assuming that schools have a role to play in the development of ethical citizens, should they concentrate on the development of character or, rather, on the rightness or wrongness of particular actions? Is it permissible for schools to be in the business of the formation of students' character, given liberalism's reluctance to endorse particular conceptions of the good? Should schools be constituted as democratic communities? Do all students have a right to education? If so, to what extent if any is such an education obliged to respect the beliefs of all groups, and what does such respect involve?). This sort of dependence on the parent discipline is typical of philosophical questions concerning education.
Another, related reason that the philosophical tradition has taken educational matters as a locus of inquiry is that many fundamental questions concerning education—for example, those concerning the aims of education, the character and desirability of liberal education, indoctrination, moral and intellectual virtues, the imagination, authenticity, and other educational matters—are of independent philosophical interest but are intertwined with more standard core areas and issues (e.g., Is the fundamental epistemic aim of education the development of true belief, justified belief, understanding, some combination of these, or something else? In what sense if any can curriculum content be rightly regarded as “objective”? Given the cognitive state of the very young child, is it possible to avoid indoctrination entirely—and if not, how bad a thing is that? Should education aim at the transmission of existing knowledge or, rather, at fostering the abilities and dispositions conducive to inquiry and the achievement of autonomy?).
In addition, the pursuit of fundamental questions in more or less all the core areas of philosophy often leads naturally to and is sometimes enhanced by sustained attention to questions about education (e.g., epistemologists disagree about the identity of the highest or most fundamental epistemic value, with some plumping for truth/true belief and others for justified or rational belief; this dispute is clarified by its consideration in the context of education).
For these reasons, and perhaps others, it is not surprising that the philosophical tradition has generally regarded education as a worthy and important target of philosophical reflection. It is therefore unfortunate that the pursuit of philosophy of education as an area of philosophical investigation has been largely abandoned by general philosophers in the last decades of the twentieth century, especially in the United States. The 1950s, 1960s, and 1970s saw quite a few general philosophers make important contributions to philosophy of education, including, among others, such notables as Kurt Baier, Max Black, Brand Blanshard, Richard Brandt, Abraham Edel, Joel Feinberg, William Frankena, Alan Gewirth, D. W. Hamlyn, R. M. Hare, Alasdaire MacIntyre, A. I. Melden, Frederick Olafson, Ralph Barton Perry, R. S. Peters, Edmund Pincoffs, Kingsley Price, Gilbert Ryle, Israel Scheffler, and Morton White. But the subject has more recently suffered a loss of visibility and presence, to the extent that many, and perhaps most, working general philosophers and graduate students do not recognize it as a part of philosophy's portfolio.
The reasons for this loss are complex and are mainly contingent historical ones that I will not explore here. It remains, nevertheless, that this state of affairs is unfortunate for the health of philosophy of education as an area of philosophical endeavor, and for general philosophy as well. The “benign neglect” of philosophy of education by the general philosophical community—an area central to philosophy since Socrates and Plato—not only deprives the field of a huge swath of talented potential contributors; it also leaves working general philosophers and their students without an appreciation of an important branch of their discipline. One purpose of this volume is to rectify this situation.
2.2 Different Educational philosophies—Idealism, Naturalism Pragmatism and Humanism— an overview;
Idealism
It is oldest system of philosophy known to man. Its origin goes back to ancient India in the east, and to Plato in the west. Its basic viewpoint stresses the human spirit as the most important element in life. The human spirit is most elements in life, the universe is essentially nonmaterial in its ultimate nature. Idealism is concerned with supremacy of mind and self, and views man and universe in terms of spirit or mind. Matter or objective may be the projection or creation of mind, but ultimately real is the idea behind it. The physical world is ephemeral and can be changed through the ideas or imagination of man. Plato, the greatest philosopher of all ages, claimed that the ultimate reality consists of ideas. Plato and his teacher Socrates conceived ideas as the basis of their philosophy. Socrates, an idealistic philosopher placed importance on question-answer and dialogue as the method of acquiring information or gaining knowledge whereas Plato emphasized on logical reasoning as the method of gaining knowledge.
Idealism: Plato- father of idealism
Definition: System of thought that emphasizes the importance of mind, soul or spirit. Idealism believes in refined wisdom.
Principles of idealism:
· Presence of universal mind.
· Regards man as a spiritual being.
· The world of ideas and values are superior than the materialistic world.
· The real knowledge is perceived in mind.
Idealism & aims of education
· Self-realization
· Exaltation of personality through self-realization
· Universal education
· Development of inventive and creative powers
· Conservation, promotion and transmission of cultural heritages
· Bringing out or the enrichment of the cultural environment
· Development of moral sense
· Cultivation of spiritual values.
Teaching methods
· Lecture- discussion method
· Excursion
· Question method
· Project method
Naturalism
It is oldest philosophy in western world. The naturalists view the world that we live in is made up of the matters, and believe that the material world, the world of nature, is the real world. In other word nature is the source of knowledge. The human life is the part of nature and is therefore controlled by external laws of nature. In fact, the essence of all things is nature. The universe and man are the results of physical, mechanical and biological forces acting upon them, which is called natural laws. The process of growth and development in man was the result of force of energy prevailed in nature. Man’s natural endowment, including his instincts and emotion are the guiding force of all his conducts. The theory of struggle put forward by Charles Darwin implicates that the aim of education is to equip individual to struggle for existence and thus to ensure his survival. It should help the learner to adjust physically and mentally to ever changing circumstances of life. Education should aim at developing the child joyful, rational, balanced, purposeful and mature person in order for him to survive.
Naturalism: Rousseau & Aristotle
Definition: is a system denying anything in reality that has supernatural significance. Truth can be discovered only through nature.
Principles
· Child centered education
· Education as the natural development of the child’s power and capacities
· Negative education in early childhood
· Education should be based on child's psychology
· The role of teacher should be that of a guide
Naturalism and methods of teaching
· Learning by doing
· Play way method
· Observation and experimentation
· Self education or self-effort naturalism and methods of teaching
Pragmatism
Pragmatism adopt a midway between idealism and naturalism. The word pragmatism derived from Greek word “pragma” means action. Pragmatism is otherwise known as instrumentalism or functionalism. Since emphasis was given to learning by doing and learning by experience, it is also called experimentalism According to Ross, pragmatism is essentially a human philosophy maintaining that man creates his own values in course of activity, that reality is still in making and awaits its part of completion from the future. This definition emphasis on creation through continuous activity and states that certain values are essential for growth and development of individual.
Pragmatism: John Dewey, William James, Charles Saunders Pierce
Definition: according to Ross, pragmatism is essentially a humanistic philosophy maintaining that man creates his own values in course of activity, that reality is still, in making and awaits its part of completion from the future.
Principles of pragmatism
· Man is considered as essentially a biological and social organism.
· Knowledge should be experimentally verified and it should be useful to the learner. Pragmatism has faith in man's capacity to shape his destiny.
· There are no absolute values, all values are relative. What works as useful becomes a value.
· Only those theories which can work in practical situations are true.
· Pragmatist is more concerned with the present and immediate future.
· Pragmatism accepts only the knowledge which is empirical, i.e., which can be experienced at sensory level.
· Only those ideas which can be realized in life are real.
Pragmatism and methods of teaching
· Principle of progressive learning
· Principle of learning by doing
· Principle of integration
Pragmatism and aims of education
· Harmonious development of the individual
· Continuous experience
· Social efficiency
Humanism
The roots of humanism are found in the thinking of Erasmus (1466-1536), who attacked the religious teaching and thought prevalent in his time to focus on free inquiry and rediscovery of the classical roots from Greece and Rome. Erasmus believed in the essential goodness of children, that humans have free will, moral conscience, the ability to reason, aesthetic sensibility, and religious instinct. He advocated that the young should be treated kindly and that learning should not be forced or rushed, as it proceeds in stages. Humanism was developed as an educational philosophy by Rousseau (1712-1778) and Pestalozzi, who emphasized nature and the basic goodness of humans, understanding through the senses, and education as a gradual and unhurried process in which the development of human character follows the unfolding of nature. Humanists believe that the learner should be in control of his or her own destiny. Since the learner should become a fully autonomous person, personal freedom, choice, and responsibility are the focus. The learner is self-motivated to achieve towards the highest level possible. Motivation to learn is intrinsic in humanism.
Humanism: Abraham Maslow, Carl Rogers, Malcolm Knowles
Definition: An approach in study, philosophy, or practice that focuses on human values and concerns.
A system of thought that rejects religious beliefs and centers on humans and their values, capacities, and worth.
Principles
1) Students' learning should be self-directed.
2) Schools should produce students who want and know how to learn.
3) The only form of meaningful evaluation is self-evaluation.
4) Feelings, as well as knowledge, are important in the learning process.
5) Students learn best in a nonthreatening environment.
Classroom implication
Students
· Curriculum is up to the students. They learn what they want to learn, when they want to learn it. It is based on students will know what lessons will be useful to them and which is just a waste of time.
· as long as students have a passion or drive to learn this theory becomes easy for teachers.
· Students that don’t have that drive to learn will either need to be pushed by a teacher or parent or try another teaching theory, because if students don’t want to learn they won’t.
Teacher
· Teachers would almost guide students as they set off into their own educational journey to learn.
· Facilitating students would be the main role of teachers. Also being careful not to force what to learn but rather force wanting to learn something on the student is genuinely interested in.
2.3 Prominent Educational Philosophers— John Dewey, Kilpatrick, Rousseau, —their principles and aims of education;
John Dewey
John Dewey is nothing less than a rock star of modern education. His ideas and approaches to schooling were revolutionary ideas during his lifetime and remain fundamentally important to modern schooling today. In this video, we will take a brief look at the background of John Dewey as well as a more in depth look at his educational philosophies and ideals. When we're done, you should be able to describe Dewey, but more importantly, you should be able to identify his philosophy in action.
John Dewey is probably most famous for his role in what is called progressive education. Progressive education is essentially a view of education that emphasizes the need to learn by doing. Dewey believed that human beings learn through a 'hands-on' approach. This places Dewey in the educational philosophy of pragmatism.
Pragmatists believe that reality must be experienced. From Dewey's educational point of view, this means that students must interact with their environment in order to adapt and learn. Dewey felt the same idea was true for teachers and that teachers and students must learn together. His view of the classroom was deeply rooted in democratic ideals, which promoted equal voice among all participants in the learning experience.
Dewey defines education as the ' development of
all those capacities in the individual which will enable him to control his
environment and fulfill his possibilities". It is a process that begins
with the very birth of the child, and goes on throughout the whole life. It is
a process which has two sides- one psychological and the other sociological.
The main aims of education as
advocated by Dewey are:-
Social Efficiency: According to
Dewey the development of social efficiency is one of the aims of education. To
him school is a social institution. The school should be organised in such a
way that the activities of the outer world are reflected.
Education is life: Dewey emphasises
that education is not a preparation for life, it is life itself. The child
lives in the present. The future is meaningless to him. Hence it is absurd to
expect him to do things for some future preparation.
Education is experience: Dewey
favoured an education by, of and for, experience. Every new experience is
education. An old experience is replaced by a new experience. The human race he
gained experience in its struggle to meet the needs of life. This ' struggle
for existence ' is a continuous process.
Education should combine theory
& practice: The aim of education, according to Dewey should be create a
balance between theoretical and practical activities. He has stressed equal
importance to both action and thought. These two should go hand in hand.
Kilpatrick
Kilpatrick supported Dewey’s view of getting away from rote memorization and a rigid curriculum and replacing it with a child-centered approach. He was a major critic of the Committee of Ten with their emphasis on acquiring knowledge through traditional means. Kilpatrick saw school not only fulfilling an intellectual purpose but also a social one.
For Kilpatrick, education was about the social development of the child rather than their cognitive development through the mastery of content. This is not saying that the mind did not matter. The emphasis was on learning to think and not focusing on what to think.
The curriculum should come from real-life and not compartmentalized subject matter. This idea calls for a need for an integrated curriculum that stressed maximum student participation. These beliefs led Kilpatrick to create a unique form of teaching.
The Project Method
Kilpatrick’s Project Method is a blend of behavioral psychology and progressivism. It was behavioral in that student behavior was observed but it was also progressive in the focus on child-centered learning. The four steps of the Project Method are as follows.
1. Purpose
2. Plan
3. Execute
4. Judge
Teachers first need to decide what are they trying to do. Next, the need to develop a plan for achieving these objectives. The development of observable goals is clearly the behavioral aspect of this method. Execution involves the implementation of the the plan. Last is judge, the teacher assess the success of the plan. Again, assessing the students and curriculum is a behavioral aspect of the Project Method.
The progressivist aspect of this method was the constant revision of the curriculum based on student need and interest. The curriculum was developed jointly with the students. This was a core belief of Kilpatrick that students should be leaders in the development of their learning as nothing would motivate them more. This also led to the development of decision-making skills.
It is important to remember that the Project Method was not a rigid method but actually a philosophy. The steps in the method were really just an idea of approaching a child-centered learning experiencing.
DEFINITION OF PROJECT
· A project is a whole-hearted purposeful activity proceeding in a social environment – W. H. Kilpatrick.
· A project is a problematic act carried to completion in its natural selection – R. L. Stevenson.
· A project is a bit of real life that has been imported into the school — Ballard.
· A project is a unit of activity in which pupils are made responsible for planning and purposing — Parker.
· A project is a voluntarily undertaking which involves constructive effort or thought and eventuates into objective results – Thomas and Lang.
TYPES OF PROJECTS
According to Kilpatrick there are four types of projects. They are:
1. Constructive project:
Practical or physical tasks such as construction of article, making a model, digging the well and playing drama are done in this type of projects.
2. Aesthetic project:
Appreciation powers of the students are developed in this type of project through the musical programs, beautification of something, appreciation of poems and so on.
3. Problematic project:
In this type of project develops the problem solving capacity of the students through their experiences. It is based on the cognitive domain. For instance, how to operate a bank account? or how to send a thing at distant place?
4. Drill project:
It is for the mastery of the skill and knowledge of the students. It increases the work efficacy and capacity of the students. For instance, this type of project may be taken up to give drill in singing or swimming.
Other types
Individual and Social (Group) projects:
In individual projects, every student solve the problem in their own according to their interest, capacity, attitude and needs. It develops the problem solving qualities individually and not the social qualities.
In Group projects, the problem is solved by the group of pupils in the class. Here the social, citizenship qualities and synergism are developed.
Simple and Complex project:
In the simple projects, the students complete only one work at a time. They also focus the work in one subject or one area only. It gives the deep information about the project in one angle. The students get deeper and broader knowledge about the problem.
In the complex projects, the students carry out more than one work at a time. They focus on the work in various subject and angles. Here the students get the knowledge about the work in various activities and dimensions.
PRINCIPLES OF PROJECT METHOD
· Principle of Purposefulness: The project should be purposeful, and that should have some main objective. The objective should give the enthusiasm and work to the students, otherwise that will be a wastage of time and energy.
· Principle of Utility: The project should be useful to the students and the society. It should be of some value to the students. From a good project, the students as well as the society may get the benefit a lot.
· Principle of Freedom: The students should be free to select the topic and execute the work according to their will and wish, interest, attitude and capacity. The teacher should only be a “guide on the side” and give guidelines to execute that.
· Principle of Activity: Project means the purposeful activity so at the end of the project the students must gain knowledge through their activity. It is also a demand of the principle of learning by doing.
· Principle of Reality: Project should be real and related to the life situation of the students and the society. Only then they would be able to complete the project naturally and really. Imaginary problems must not be taken up in the project.
· Principle of Social Development: A good project focuses society needs, social development, and usefulness to the society. A single project solves the problem of the thousands of the people or the society.
· Principle of Planning: The students plan in advance about the project. They find solutions for - How? When? What? Where? Why? So, good project develops the problem solving capacity and prior planning for the execution.
PARADIGM OF PROJECT METHOD
Project method has the following steps:
1. Creating Situation: In the first step teacher creates the proper situation to the students in the class. He shares the knowledge about the project method procedure, steps, and uses with the students. After that he provides proper motivation through conversation about the day to day life problems to the students.
2. Selection of the problem: Then the teacher helps the students to select the problem and guide them. Here the students are having freedom to choose the topic or problem based on their interest and ability. Before choosing the topic the principles should be taken in to an account.
3. Planning: The teacher discuss with the students about the problem through various angles and points. He should create the situation of the discussion with the students and they are allowed to talk freely and openly. After the free expression of the students’ opinion about the problem, the teacher writes down the whole program of action stepwise on the blackboard. The grouping is made by the teacher based on the interest and ability of the students.
4. Execution: The students start their work in this step. They collect the relevant information/data and materials at first. The teacher should give time to the students according to their own speed, interest and ability. If need arises, he may provide the necessary help and guidelines to the students. He demands the groups to complete the project in the particular time.
5. Evaluation: Here the students evaluate their task. They determine whether the objectives have been achieved or not. After that they criticize and express their feeling about the task freely. The planning, selecting the task, and execution are discussed in the class. All these things are collectively reported to the teacher.
6. Reporting and Recording: It is the last step of the project method in which each and every step of the work are reported. The reported things are recorded in a certain order in a book form. The record is useful for the further use and future reference about the project. It reveals many ideas about the concerned project. The book formatted report is submitted to the teacher at the end.
ADVANTAGES OF PROJECT METHOD
· It is students centered, activity based method.
· Students involves whole-heartedly in the learning process according to their needs, attitude, interest and ability.
· This method is related to the life situation of the students.
· This method develops the problem solving ability to the students.
· It makes the students independent and confident.
· It gives the real work experience to the students.
· It develops the social qualities and synergism in the students’ heart.
· It develops the responsibility realization of the students.
LIMITATIONS OF PROJECT METHOD
· It is a time consuming method.
· It is difficult to complete the prescribed syllabus in a particular time.
· It is a very costly method.
· It is not applicable for the lower classes.
· All topics cannot be through this method.
· It is not applicable for the all schools.
· It needs so much material for the execution.
Rousseau
2.4 Indian Educational Philosophers— Gandhi, Aurobindo, Rabindra Nath Tagore and Vivekanand—their principles and aims of education;
EDUCATIONAL PHILOSOPHY OF MAHATMA GANDHI
M. K. Gandhi is known as the greatest teacher of mankind for all times to come – “a prophet of its spiritual regeneration.” As a political thinker and social reformer his contributions towards the domain of education is not any way less.
Gandhiji’s educational philosophy is dynamic and realistic. Gandhiji’s vision on education was truly civilized for the betterment of society as well as whole country. There is no question of surprising that he developed from faith on education. Education not only educates the people but brings a new change in the society. His experience of South-Africa not only changed his outlook but also helped him to see the real picture of whole world. It appears that many of the views expressed in earlier writing find in Gandhian thoughts on education. The emphasis on body, heart, mind and spirit in the educational process is most visible one. Gandhiji saw the real situation of world which is full of suffering from immense crises from many sides. Many crises, conflict, hatred and distrust between one community and the another are growing very fast. The real difficulty is that people have no idea that what type of education is perfect. We assess the value of education in the same was as we assess the value of other articles are lying around us or in our society.
This point of view manifests that materialistic spirit. The foundation of basic education is useful because its goal is to impart such skill to Indian children by which they can become self-dependent earning hands. According to Gandhiji “My idea is not merely to teach a particular profession or occupation to the children, but to develop the full man through teaching that occupation”1 . The most essential feature of Gandhiji’s philosophy of education instead of taking handicrafts of the school and impose it on the educational curriculum insisted that education must proceed from the handicrafts. Gandhi said, ‘The core of my suggestion is that handcrafts are to be taught not merely for production work but for developing the intellect of the people’. Another important feature of Gandhiji’s philosophy of education is the supporting aspect of the craft chosen as a means of education. All education to be true must be self supporting. Gandhiji also emphasized that the major aim of education should be character development. He wished that the youth generation should develop a sense of courage, strength and virtue.
Aims of education
Gandhiji has mentioned several aim of life keeping in view its different aspects and ideals. These aims can be divided into two classes:
· Immediate Aim
· Ultimate Aim
1. Immediate Aims of Education
· Aim of Livelihood: According to Gandhiji, the aim of education is to enable an individual to earn his livelihood by which he can become self-dependent.
· Perfect Development aim: Gandhiji wrote, “The real education is that which fully develops the body, mind soul of children”
· Cultural Aim: According to Gandhiji, a child should be trained to express his culture in his conduct. He says that culture is the foundation, the initial thing which should be manifested in your abstract behavior
· Moral Aim: Gandhiji has laid more emphasis on morality or character building. He regarded character building as to proper foundation for education.
· Aim of Emancipation: According to Gandhiji, the aim of education is for an individual to attain emancipation. He has used ‘emancipation’ in two sasses-one, freedom from all types of slavery in the present life, and two, the second sense of emancipation is salvation of an individual from worldly binding and take forward the spirit towards a higher life, so an aim of education is to guide an individual for spiritual freedom to take him forward to his goal.
2. Ultimate Aims of Education
· Self-Realisation: Self-realisation and spiritual development find perfect support in Gandhian scheme of education. Education should provide spiritual freedom. Development of the moral character, development of the whole, all are directed towards the realization of the ultimate reality, the merger of the finite being into the infinite.
· Perfect Synthesis between individual and social aim: Gandhiji had laid equal emphasis on individual and social aims of education at different times. He did not find any conflict between the two. According to him if the individuals are good, the society is bound to be good.
Principles of Gandhi’s educational philosophy
· “Literacy is Not Education: According to Gandhiji’s literacy is not education. Education is the all-around development of child.
· Development of all Human Qualities: education should develop all human qualities inherent are a child.
· Harmonious Development of Personality: Education should effect harmonious development of a child’s body, heart, mind and soul.
· Development of all Faculties: Education should develop all faculties of a child according to the general well-being of the community of which he is a member.
· Beneficial Handicraft as the Beginning of Education: A child’s education should begin from a beneficial handicraft or skill by which he can meet the economic needs of his future life.
· Education is related to Real Life: A child’s education should be related to his real circumstances and physical environment.
· Self-dependent Education: Education should make a person self-dependent. The industry of handicraft chosen as the medium of education should make a person self-dependent.”
· Active Education: A child should get his education actively and he should use it to understand his social environment and have better control over it.
EDUCATIONAL PHILOSOPHY OF SRI AUROBINDO GHOSH
Sri Aurobindo (1872-1950), the great educationist of India, has set forth his philosophy in the life Divine. He bases his philosophy on the original Vedanta of the Upanishadas. Sri Aurobindo believes that earlier Vedanta represent and integral or balanced view of life. It implies healthy integration of God and the man or world, renunciation and enjoyment, freedom of the soul and action of nature, being and becoming, the one and many, Vidya and Avidya, knowledge and works, and birth and release.
Sri Aurobindo Ghosh was an Idealistic to the core. His Idealistic philosophy of life was based upon Vedantic philosophy of Upanishad. He maintains that the kind of education, we need in our country, is an education “proper to the Indian soul and need and temperament and culture that we are in quest of, not indeed something faithful merely to the past, but to the developing soul of India, to her future need, to the greatness of her coming self creation, to her eternal spirit.”
The guiding principle of Sri Aurobindo's Educational Philosophy was the awakening of the individual as a spiritual being. It should be related to life truth and self mastery by the child. Sri Aurobindo made a five-fold classification of human nature i.e. the physical, the mental,the psychic and the spiritual, corresponding to five aspects of education – physical education, vital education, mental education, psychic education and spiritual or supermental education. Physical education includes control over physical functions, harmonious development of physical movements, over powering physical limitations and the awareness of body consciousness. Sri Aurobindo lays stress upon games and sports because he felt that these were essential for renewing energy. Vital education was the most important point in integral education. Sri Aurobindo called the vital being of man – the life nature made up of desires, sensations, feelings, passions, reaction of the desire – soul in man and of all that play a possessive and other related instincts, anger, fear, speed etc. that belong to this field of nature. Mental education included cognition, ideas and intelligence. The unique contribution of Sri Aurobindo regarding mental education was that ideas should be continually organized around a central thought. Psychic education was the special contribution of Sri Aurobindo to education systems. The key to an integral personality was the discovery of man s psychic nature. The educational theory of Sri Aurobindo ! aimed at the development of the latent powers of the child, training of six senses, training of logical faculties, physical education, principle of freedom, moral and religious education and above all, training for the spiritualization of the individual.
Sri Aurobindo principles of teaching
1. Nothing Can Be Taught: The first principle of true teaching is that nothing can be taught. The teacher is not an instructor or task master he is a helper and guide. The teacher's work is to suggest and not to impose on the mind of the student but helps him to perfect his mind, the instrument of knowledge and encourages him every way in this process.
2. Mind Has to be Consulted In Its Growth: The second principle is that the mind has to be consulted in its growth. “The idea of hammering the child into the shape desired by the parent or teacher is a barbarous and ignorant superstition.”
3. To Work from the Known to the Unknown: The third principle of teaching is to work from the near to the far, from the known to the unknown. Man's nature is mold by his soul's past his heredity and his environment. The past is the foundation, the present is the material and future is the aim – and each must find its due and natural place in any national system of education.
EDUCATIONAL PHILOSOPHY OF RABINDRANATH TAGORE
The great poet Tagore is well known as Gurudev. From his childhood itself he had manifested all the signs of a great personality in the making. In this philosophy there is the sum total of the four fundamental philosophies of naturalism, humanism, internationalism and idealism. His philosophy is a depiction of fulfillment through a harmony with all things. There was no special treatise of his on education save a few. Hence his ideas of education are manifested through his literary creation-be it poetry, drama, novels, short stories, essays or letters. As Tagore found the education of his times inadequate, he wished that education should facilitate an individual’s all around development and result in the perfection of the individual and society at large.
As an Idealist: He believed that the man should live for the ultimate truth which liberates us from from cycle of birth and death had faith in absolute values.
As a Spiritualist: He believed that every individual should try to attain spiritual perfection.
As a Humanist: He preached human brotherhood, having faith in fundamental unity of mankind. He remarked that ”even God depends upon man for perfecting his Universe.”
As a Naturalist: He considered nature as a great teacher God revealed himself through various forms, colors and rhythm of nature.
Tagore’s Internationalism: He was an ardent prophet of world unity. ¨ He believed in world brotherhood.
The three cardinal principles of Tagore’s educational philosophy are:
· Freedom
· Active communication with Nature and man
· Creative self-expression.
Tagore felt that education divorced from the streams of life and confined within four walls becomes artificial and loses its value. Tagore believed in self-imposed discipline which is not imposed from outside but drawn out from within.
Tagore attached great significance to the moral values and ethics in education. Accepting the intellect of the people of West, it would be a great degrading to forget our moral wealth of wisdom. Stressing on the importance of mother-tongue, Tagore considered that foreign language makes the learner alienated and lifeless from the living world of freedom and joy. So, education should be intervened with life and society. According to him, there are three sources of knowledge: Nature, life and teacher. There should be a close coordination and harmony among these sources.
Educational Aims as propounded by Rabindranath Tagore:-
· Education should aim to develop the child physically. Tagore believed that a healthy mind lives in a healthy body.
· Education should enable the child to acquire the knowledge through independent efforts and critical examination of ideas.
· Education should inculcate moral and spiritual values in children.
· Chief aim of education should be drawing out all the latent potentialities of child.
· Education should create self-discipline among teachers as well as children.
· Education should aim at the attainment of inner freedom, inner power and enlightenment.
· Education should not only train children to be effective farmers, clerks or craftsmen, but also develop them to be complete human beings.
· Education should aim at development of a sense of social service in pupils and teachers.
EDUCATIONAL PHILOSOPHY OF VIVEKANAND
Swami Vivekananda was not only a social reformer, but also the educator, a great Vedanta’s, patriot prophet of India, born at Calcutta in 1863, who sought to modernize the nation of its social and cultural harmony. His contribution to the awakening of modern India is critique in its kind and quality. If education is viewed as the most powerful instrument of social change, his contribution to educational thought is of paramount importance. He defines education as ‘the manifestation of perfection that is already in man.
MEANING OF EDUCATION
Vivekananda said: “The education which does not help the common mass of people to equip themselves for the struggle of life, which does not bring out strength of character, a spirit of philanthropy, and the courage of a lion – is it worth the name? Real education is that which enables one to stand on one’s own legs. Education must provide ‘life-building, man-making, character-making assimilation of ideas”. The ideal of this type of education would be to produce an integrated person.
AIMS OF EDUCATION
The ultimate aim of all education and all training, according to Swami Vivekananda, is man-making and also he recommends the following major aims of education.
1. CREATION OF SELF – CONFIDENCE AND SELF – REALIZATION:
Man has an immortal soul which is the treasure –house of infinite power. Man should, therefore, have full confidence in himself and strive to reach the highest goal of his life, self-confidence leads to self - realization. In Swamiji’s own words: “Faith in us and faith in God – this is the secret of greatness.” Education of the right type should aim at removing the veil ignorance from our mind and make us understand that what actually we are.
2. FORMATION OF CHARACTER
Character is the aggregate of a Man’s tendencies, the sum –total of the bent of his mind. We are what our thoughts have made us. It is, therefore, that education should aim at sublimating the evil tendencies of our mind. Swamiji said, “We want that education, by which character is formed, strength of mind is increased, intellect is expanded and by which one can stand on one’s on feet.” Education must build up character and manifest our real nature.
3. DEVELOPMENT OF PERSONALITY
Personality is the influence, the impression, one creates on the others. It is the personality of a man that counts. “According to Vivekananda, personality is two – third and his intellect and words are only one – third in making the real man.” The ideal of all education and all trainings should be this man – making.
4. SERVICE OF MIND
Another important aim of education is serving the God in man. It is the God in the sick, the poor, the miserable, the ignorant and the down – trodden what we should worship. In Swamiji’s own words, “if you want to find god, serve man.” He was pained to see the wretched poverty of his countrymen. He, therefore, wanted that education must enable everyone to stand on his own feet and satisfy his own primary needs.
5. PROMOTION OF UNIVERSAL BROTHERHOOD
Swami Vivekananda’s love for mankind knew no geographical boundaries. He always pleaded for the harmony and good relationship of all nations. He said,’ through education, we should gradually reach the idea of universal brotherhood by flinging down the walls of separation and inequality. In every man, in every animal, however weak or miserable, great or small, resides the same omnipresent and omniscient soul. The difference is not in the soul, but in manifestation.” He insisted the education must call forth this power in every person and broaden it to such an extent that it may cover the whole world.
6. THE AIM OF KEEPING IN VIEW THE PRACTICAL ASPECTS OF LIFE
To Swami Vivekananda, the practical aspects of life must not be ignored in any scheme of education. Only then, it will be possible to make an individual self – dependent and the country prosperous. Swamiji said: “It will not do merely to listen to great principles. You must apply them in the practical field, turn into constant practice.” So he has emphasized the importance of education in agriculture and other practical arts.
7. AIM OF PHYSICAL AND MENTAL DEVELOPMENT
The second aim of education is that the child should able to promote national growth and advancement as a fearless and physically well developed citizen of tomorrow. Stressing the mental development of the child, Swamiji wished education to enable the child to stand on his own legs economically rather than becoming a parasite of on others.
8. AIM OF MORAL AND SPIRITUAL DEVELOPMENT
According to Swami Vivekananda, a nation's greatness is not only measured by its parliamentary institutions and activities, but also by the greatness of its citizens. But the greatness of citizens is possible only through their moral and spiritual development which education should foster.
9. THE AIM OF SEARCHING UNITY IN DIVERSITY
The true aim of education is to develop insight into the individuals so that they are able to search out and realize unity in diversity. Swami Vivekananda has further asserted that physical and spiritual worlds are one; their distinctness is an illusion (Maya). Education should develop this sense which finds unity in diversity.
10. AIM OF RELIGIOUS DEVELOPMENT
To Swamiji, each individual should be able to search out and develop the religious seed embedded in him and thus find the absolute truth or reality. Hence he advocated the training of feelings and emotions so that the whole life is purified and sublimated. Then only, the capacities of obedience, social service and submission to the teachings and preaching's of great saints and saviors will develop in the individual. Education should foster this development.
ROLE OF TEACHER AND STUDENT IN EDUCATION
According to Swami Vivekananda a person with an attitude of renunciation, influence children through his ideal example, love his students, sympathize at their difficulties, teaching according to the needs, abilities and interests of the them, contribute to their spiritual development can be a good teacher.
A student should have an inclination and eagerness to learn. He should be an observer of celibacy. He should have control over his senses. He should follow the ideals laid down by his teacher.
VIVEKANANDA’S PHILOSOPHY OF EDUCATION
1. KNOWLEDGE RESIDES WITHIN THE INDIVIDUAL
Knowledge is inherent within the individual himself. The individual finds out this knowledge by experiencing it within himself. Perfection is inherent in everyone. It is the function of education to lead one to perfection. Therefore, education should be made available to all.
2. THE CHILD FURTHERS ITS OWN DEVELOPMENT
Swami Vivekananda says that it is wrong to think that we promote the development of a child. In fact, he furthers his development himself. He says, “Everyone develops according to his own nature. When the time comes everyone will come to know this truth. Do you think you can educate a child? The child will educate himself, your job is to provide the necessary opportunity to him and remove the obstacles in his path. He will educate himself on his own. A plant grows itself, does the gardener grow it? He just provides the necessary environment to it, it is the plant itself that does its own growing.” Thus Swami Vivekananda advocates the principle of self–education.
3. EDUCATION ACCORDING TO THE NATURE AND NEED OF THE CHILD
In order to make education useful, it must be according to the nature and need of the child. It is not the teacher, or the parents who will determine his needs and nature. His education should be patterned on the lines of these tendencies. The teacher has to visualize God in the soul of each child. Each child should be considered as manifestation of God. In fact, we have to serve God. Therefore we have to serve each child.
4. THE ABILITY OF CONCENTRATION IS THE ESSENCE OF EDUCATION
For the acquisition of knowledge, concentration or attention is very necessary. For the success in life also, this power is very helpful. Everyone does not have the same power of concentration. With the help of this power one can acquire useful knowledge and arrange it in mind for use whenever necessary.
EDUCATIONAL VIEWS OF SWAMI VIVEKANANDA
CURRICULAM
According to Swami Vivekananda, the prime aim of education is spiritual growth and development. But this does not mean that he did not advocate material prosperity and physical well-being. He feelingly advocated the inclusion of all those subjects and activities, in the curriculum, which foster material welfare with spiritual advancement. For spiritual perfection Swamiji prescribed Religious, Philosophy, Upanishads, Company of saints and their preaching's and for material advancement and prosperity he recommended Languages, Geography, Science, Political Science, Economics, Psychology, Art, Agriculture, Industrial and Technical subjects together with Games, sports and other Physical exercises.
METHODS OF EDUCATION
Swami Vivekananda prescribed the same ancient spiritual methods of teaching wherein the Guru and his disciples lived in close association as in a family. The essential characteristics of those religious and spiritual methods were as under:-
1. To control fleeting mental faculties by the practice of Yoga.
2. To develop the mind by concentration and deep meditation.
3. To gain knowledge through lectures, discussions, self- experience and creative activities.
4. To imitate the qualities and character of teacher intelligent and clear understanding.
5. To lead the child on the right path by means of individual guidance by the teacher.
MAJOR IMPLICATIONS OF VIVEKANANDA’S IDEAS
Vivekananda’s educational ideas have been influenced by three major factors; 1) love for his master 2) love for the nation, and 3) personal convictions.
THE BASES OF MODERN EDUCATION
Vivekananda felt that modern education all over the world has so far concentrated on ‘the learning to do’ aspect and not on the ‘learning to be’ faculties of education. He says that education must focus on the requirement of the human mind. His philosophy of education is based on universal principles of morality and ethics. He wanted to teach the common masses of India the ideals of synthesis, tolerance and universal harmony. His philosophy gives equal importance to the claims of spirit and matter. To him diversity is as real as unity. Matter is only ‘veiled spirit’. Thus he creates a metaphysical synthesis reconciling the claims of spirit and matter, and makes it one of the chief bases of its philosophy of education.
THE IMPORTANCE OF ‘YOGA’ IN EDUCATION
Vivekananda wants to place maximum emphasis on concentration and meditation in the teaching-learning process. In the practice of yoga as it is in the practice of general education, five elements are necessarily involved-the teacher, the taught, the aim, the subject and the method. He convinced of the fact that all knowledge is in the human mind and that the same can be experienced by practicing concentration and meditation.
TRANSMISSION OF KNOWLEDGE
To Vivekananda, all teaching implies giving and taking; the teacher gives and the student receives. Here he stresses the need for effective participation in the teaching-learning process. Teacher should motivate the students to acquire knowledge and develop in them scientific temper, secular outlook and civic responsibility.
LEARNING THROUGH ACTIVITY
Vivekananda anticipated many modern thinkers in suggesting that learning through activity should be the guiding principle of any scheme of education. He wanted every activity in Indian schools and colleges-dance, drama etc; Inter-school and inter-collegiate competitions are also required in order to enable the students learn how to sacrifice personal and selfish interests for the sake of the larger interests of society.
THE IDEAL OF WOMANHOOD IN INDIA
Vivekananda suggested that the women should be made ambitious through a good system of education.h3e made a strong appeal for raising the status of women along with that of man. He felt that it was much against the ancient ideal of India that women were not given enough opportunities for self-development.
RELEVANCE OF SWAMI VIVEKANANDA’S IDEAS IN MODERN EDUCATION
VALUE EDUCATION
Here, education is conceived in the broad sense; everything in the society plays an educational role. The formal education system is but part of the culture and values in the system are inevitably determined by the culture. Education is seen as an instrument for harnessing human drives, and as consequences, it becomes to some extent a method of behavior modification. Education preserves rather than changes social values. Education is seen to abide by existing culture norms of the society.
PEACE EDUCATION
Constructive education for peace must aim to reform humanity so as to permit the inner development of human personality and develop a more conscious vision of the mission of mankind and the present conditions of social life as was so emphatically averred by Swami Vivekananda as well. What we need today is an education that is capable of saving mankind from the present predicament. Such an education involves the spiritual development of man and the enhancement of his value as an individual and preparing the young people to understand the time in which they live.
ENVIRONMENTAL EDUCATION
Environmental education is viewed as an integral part of the education process. It is taken to be centered on practical problems and can be an interdisciplinary character. It should aim at building up a sense of values, contribute to public well being and concern itself with survival of the human species. Its force, therefore, should aside mainly the initiative of the learners and their involvement in action and it should be guided by immediate and future subject of concern. Environmental education enables them to manage the environment in which they live through a judicious use of resources.
CITIZENSHIP EDUCATION
The concept of citizenship education should target to mould the future citizens into the frame of a civic society where citizens are aware of their rights, respect democratic ideals and work for a welfare society with shared responsibility. Education for democratic citizenship is a set of practices and activities aimed at making young people and adults better equipped to participate actively in democratic life by assuming and exercising their rights and responsibilities in society.
Viewed in the light of contemporary thought, Vivekananda was actually an epoch capsule into a life span of less than forty years updating his mother country to fight against all kinds of social evils. ‘Equilibrium’ and ‘synthesis’ were the watchwords of Vivekananda. Contemplation and devotion to duty were unified in his personality. He had gone deep into the social and political decline of India and attempted to prescribe a workable formula to eradicate all social inequalities. The awakening and liberation of modern India as viewed by him was a stage for the realization of universal love and brotherhood. He gave his fellow brethren, a dynamic gospel of supreme fearlessness and strength. He mercilessly denounced the arrogance and sophistication of the upper classes of Indian society. He was one of the great thinkers in India to offer a sociological interpretation of Indian history.
Swami Vivekananda was actually the greatest synthesizer of ever time. He wanted to remove the evils of the society by giving re-orientation to politics, sociology, economics and education. Swami Vivekananda laid stress on education as a powerful weapon for this change. As an educationalist he believes in absolute values which have to be realized by a good system of education. Education should be the preparation for life. It should develop a feeling of nationalism and international understanding, it should leads to the development of character and make individuals self-dependent. Today there is a deterioration of cultural ethics and standards. The supreme need of the hour is to counteract this emotional, moral and cultural collapse. Only a process of a good system of education can bring about a healthy political and social life. Swami Vivekananda stands for this and his message is for all time.
2.5 Teacher and the learner: ancient ideals of a teacher, teacher in modern education; roles, functions and traits of a teacher;