An Introduction to Philosophy of Education, 4th Edition by Robin Barrow; R. G. Woods

By Robin Barrow; R. G. Woods

This introductory textual content, now in its fourth version, is a vintage in its box. It indicates, initially, the significance of philosophy in academic debate and as a history to any sensible job akin to educating. what's inquisitive about the belief of teaching an individual or the assumption of academic luck? What are the factors for constructing the optimal stability among formal and casual educating concepts? How reliable is academic learn? as well as those questions, which strike to the guts of the explanation for the educative approach as a complete, the authors discover such thoughts as tradition, creativity, autonomy, indoctrination, wishes, pursuits and studying by means of discovery. during this new up-to-date variation, the authors draw at the newest study in genetics to argue that schooling is uniquely human and is basically what develops us as people. Resisting smooth developments to equate wisdom with opinion, and cost decisions with style, this booklet leads the reader into the company of philosophising and champions the reason for cause in schooling.

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The Western tradition effectively begins in Athens in the fifth century BC. What may reasonably be said to be the beginning of civilization, implying living in a settled and ordered community as distinct from, say, a nomadic existence, is usually identified with the appearance of the cities of Uruk and Ur in Mesopotamia (a Greek word meaning between rivers, namely the Euphrates and Tigris), which is modern Iraq, in about 3500 BC. From here come the earliest examples of writing, consisting essentially of symbolic pictorial representation of commodities, and not of use for much more than inventories or lists.

It asks why there is a presumption that loving learning for its own sake is incompatible with learning subjects. It asks what is the argument for saying that the teacher’s job is not to transmit a body of knowledge. ) Only by making sense of the argument, in particular understanding what some of the key words and phrases are supposed to mean, can we proceed to assess its merit or lack of it. And that is what philosophy is concerned with: making sense of arguments and ideas. Philosophy is directly concerned with real live issues, but to learn to do the philosophical job we have to take it slowly.

Consider another example illustrating this general point. John Holt in his book How Children Fail writes as follows: Behind much of what we do in school lie some ideas, that could be expressed as follows: (1) Of the vast body of human knowledge, there are certain bits and pieces that can be called essential, that everyone should know; (2) the extent to which a person can be considered educated, qualified to live intelligently in today’s world and be a useful member of society, depends on the amount of this essential knowledge that he carries about with him; (3) it is the duty of schools, therefore, to get-as much of this essential knowledge as possible into the minds of children.

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