By Roger Marples
The following overseas philosophers of schooling discover and query diversified lines of the liberal culture, discussing not just autonomy yet different key matters such as:* social justice* nationwide id* curriculum* serious pondering* social practices.The members write from numerous standpoints, supplying many interpretations of what liberalism may possibly suggest in academic phrases.
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Extra info for Aims of Education (Routledge International Studies in the Philosophy of Education, 7)
Kazepides, T. (1989) ‘On educational aims, curriculum objectives and the preparation of teachers’, Journal of Philosophy of Education 23(1): 51–5. V. (1989) The Curriculum:Theory and Practice, London: Chapman. Peters, R. S. (1963) Education as Initiation, London: Harrap; reprinted in R. D. ) Philosophical Analysis and Education, London: Routledge & Kegan Paul, 1965, pp. 87–111. ——(1966a) ‘The philosophy of education’, in J. W. ) The Study of Education, London: Routledge & Kegan Paul, pp. 1–23. ——(1966b) Ethics and Education, London:Allen & Unwin.
It is not clear, however, that this aim is at odds with the third aim, the idea that the purpose of education is the development of the learner. For it might be held that the individual is indeed best developed precisely by being initiated into that common heritage, and, more strongly, that not to be so initiated is a kind of privation. Such thinking is particularly relevant to P. H. Hirst’s forms of knowledge thesis: there are a number of distinct forms of knowledge, and a liberal education should encompass an introduction to each one of these; a person who has not been introduced to any one of these forms will be deprived of the ability to look at and to understand the world in that way, ultimately with effects on that person’s practical reason.
H. Hirst’s forms of knowledge thesis: there are a number of distinct forms of knowledge, and a liberal education should encompass an introduction to each one of these; a person who has not been introduced to any one of these forms will be deprived of the ability to look at and to understand the world in that way, ultimately with effects on that person’s practical reason. Such a limitation is a partial denial of freedom. What is rejected is the idea that a person can come upon such forms of knowledge by chance or by themselves: such possibilities of understanding are not matters of unfolding or development from within nor are they effected through a process of discovery in a kind of raw confrontation with the world.