By F. Doyle James
The subjects coated during this quantity, initially released in 1973, comprise the necessity for a extra enough inspiration or definition of schooling, the problem of no matter if indoctrination is suitable with schooling, really with ethical schooling, and the approaches of judging the advantages of alternative ways to aesthetic schooling. individuals current complementary analyses of the kin among freedom as a attribute of associations and the method of studying to be a unfastened guy. there's dialogue of the ignored topic of rights and tasks in schooling, with specific emphasis at the query of a common correct to schooling. the amount concludes with papers at the relevance of philosophy to the sensible judgments of educators and to schooling as a box of research.
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Sample text
From one’s own independent or autonomous recognition and acceptance of the standards of moral rightness. Such a conception of moral goodness or virtue is set forth by philosophers as otherwise different as Aristotle and Kant, and I think there is much that is sound in it. But as it stands, this conception does not take account of the basic antithesis that may be found 30 Educational judgments: Papers in the philosophy of education between being autonomous and being morally good. For if autonomy consists in choosing one’s own standards because they are one’s own, then this rules out accepting certain standards because they are morally right or good.
In one defense of the counterculture Philip Slater writes:6 The belief that everyone should pursue autonomously his own destiny has forced us to maintain an emotional detachment (for which no amount of superficial gregariousness can compensate) from our social and physical environment, and aroused a vague guilt about our competitiveness and indifference to others; for, after all, our earliest training in childhood does not stress competitiveness, but cooperation, sharing, and thoughtfulness—it is only later that we learn to reverse these priorities… [So] Individualism finds its roots in the attempt to deny the reality and importance of human interdependence….
I am not saying that such informal education is a sufficient condition of an informed respect for these rights, nor even that it is a necessary condition. But I do suggest that where the possibilities of such informal education exist, it is important to take them into account in one’s conception of political education. Indeed, there should be a two-way movement between formal and informal political education, with the resources of the informal education being used to support the more explicit and critical methods of formal education.