(Publ) The Philosophy of Inclusion in Education

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The Philosophy Of Inclusion In Education
Therese Mungah Shalo Tchombe

Universidade de Buea (UB), Molyko, Buea, Camarões,
[email protected]
Abstract
Objective: Addresses inclusion in education as a philosophy
reflecting on guiding principles and theoretical support.Problem:
Narrowing inclusive education only to disability disregards the
broader view of diversity. Current practices to an extent neglect
the value of human existence guiding reasoning on types of
principles that could strengthen practices. Methodology:
Theoretical research through a review of related literature and
reflections on practices were used. The normative approach
implied in this discussion is value-driven. Main Results: Fourteen
principles were identified, grouped into two broad units:
intrapersonal constituting the metaphysical and epistemological;
interpersonal made up of social relationships and ethical
principles. Conclusion: This article has contributed to the
theoretical understanding of inclusion as a philosophy in inclusive
education based on principles and with support from MMR
theory.
Key-words: Inclusion; Principles; Philosophy.
Resumen
Objetivo: El estudio aborda la inclusión en la educación como
filosofía reflexionando sobre principios rectores y sustento
teórico. Problema: se busca acotar la educación inclusiva solo a la
discapacidad, desconociendo la visión más amplia de la
diversidad. Las prácticas actuales, hasta cierto punto, descuidan el
valor de la existencia humana al guiar el razonamiento sobre los
tipos de principios que podrían fortalecer las prácticas.
Metodología: el estudio se basó en una investigación teórica a
través de una revisión de la literatura relacionada y reflexiones
sobre las prácticas. El enfoque normativo implícito en esta
discusión está basado en valores. Resultados Principales: Se
Revista UFG, Goiânia. 2021, v.22: e22.74068
2
identificaron catorce principios, agrupados en dos grandes
unidades: el intrapersonal constituyendo el metafísico y el
epistemológico; relación interpersonal constituida por relaciones
sociales y principios éticos. Conclusión: Este artículo buscó
contribuir a la comprensión teórica de la inclusión como filosofía
en la educación inclusiva basada en principios y fundamentada en
la Teoría de la Reciprocidad Mutua Mediada, entendida como
MMR.
Palabras clave: Inclusión; Principios; Filosofía.
Resumo
Objetivo: o estudo aborda a inclusão na educação como uma
filosofia refletindo sobre princípios orientadores e suporte
teórico. Problema: busca estreitar a educação inclusiva apenas à
deficiência desconsiderando a visão mais ampla da diversidade.
As práticas atuais, em certa medida, negligenciam o valor da
existência humana orientando o raciocínio sobre tipos de
princípios que poderiam fortalecer as práticas. Metodologia: o
estudo se baseou em uma pesquisa teórica por meio de revisão
de literatura relacionada e reflexões sobre as práticas. A
abordagem normativa implícita nesta discussão é orientada por
valores. Principais Resultados: Foram identificados quatorze
princípios, agrupados em duas grandes unidades: o intrapessoal
constituindo o metafísico e o epistemológico; interpessoal
constituído por relações sociais e princípios éticos. Conclusão:
este artigo buscou contribuir para a compreensão teórica da
inclusão como filosofia na educação inclusiva baseada em
princípios e com suporte da Teoria da Reciprocidade Mútua
Mediada, compreendida como MMR.
Palavras-chave: Inclusão; Princípios; Filosofia.
Data de submissão: 19/09/2022

Data de aprovação: 27/10/2022
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The Philosophy of Inclusion in education.…
Introduction
This paper addresses inclusion as a philosophy in education
to create awareness of opportunities for life’s transformation by
ensuring psychological harmony for every individual seeking
access to education. Inclusion could act as a powerful social and
economic catalyst because of the belief that once an individual
gains access to education, there is hope for a better future
because of its implied moral ethics of social justice. Therefore,
inclusion is not just the mechanical bringing of people together
(RAPP; CARROL-GRANADOS, 2021) because different types and
levels of consciousness in thinking and acting are required for
effective action (WOLFENDEN 2020; TCHOMBE, 2019a). With the
emerging education landscape today, new, and better learning
spaces for inclusion should be considered with a focus on
practicalities that would value diversity. This reflection, on
inclusion as a philosophy, directs attention to managing multiple
identities through the acceptance of differences.
Inclusion is vital for the creation of an inclusive society
where everyone is given the chance and opportunity to grow and
be valued for the contribution each can make. In any society, all
individuals deserve equal access to quality education that
addresses the needs and interests of the diversity of persons.
Based on this philosophy, various principles and strategies
adopted should support not only access per se but also equity in
access to high-level learning through quality participation in
higher-order cognitive classroom dialogues and interactions in
collaborative teaching and cooperative learning. Understanding
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the knowledge and theory guiding inclusion provides a valuable
starting point as it is based on the philosophy of belongingness,
providing the basis for seeing inclusion as a cultural force for
school renewal (O’BRIEN; O’BRIEN, 1995). This article focuses on
understanding the concept of inclusion generally but more so on
the philosophical principles predicating inclusion in practices. As
collaboration and cooperation are valuable strategies for
inclusion, the socio-cultural constructivist theories of Vygotsky
(1978), and Gindis (2003), will be addressed. But more emphasis
would be on the Mediated Mutual Reciprocity theory (MMR;
TCHOMBE, 2019) because of its shift from the primary role of
significant others to the important role of the learner based on a
non-hierarchical principle from an Africentric perspective.
Identification of principles underlining inclusion as

a philosophy
Why should inclusion be considered philosophy in
education? Philosophy deals with fundamental questions, on
existence, reason, knowledge, values, mind, and language.
Reflecting on practices for inclusion shows that the above
concepts are major interactive elements in determining
inclusive actions. By asking questions about existence, one is
indirectly searching to understand the being or the reality of
life through reasoning by comprehending and making value
judgments about life. Reasoning about being searches for
the purpose of life regarding existing and surviving
particularly in dissonance situations as in cases requiring
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how to include so all beings could have equal access to
quality education and socio-economic resources. This is
where intellectual independence is required for the
objective operationalisation and implementation of
inclusion. Elements required are accepting, understanding,
and attending to differences and diversity, important for any
decision-making process. These are values related to human
functioning required when offering services to humanity.
Establishing philosophical principles in inclusion is also to
endeavour to understand the human condition necessitating
inclusion or exclusion. Besides, it enables us to understand
why the human condition is what it is, as observed through
differentiated behavioural manifestations in different
contexts and situations. Inclusion as a philosophy
establishes assumptions about how education and the
world of work may reduce challenges and barriers to
learning and participation, and even facilitate the search for
alternative strategies using information communication and
technological devices to facilitate and enhance access in all
its dimensions.
Inclusion in education embraces a philosophy
manifested in addressing equality, sharing, participation,
and the worth and dignity of being. It is concerned with
access to meaningful and purposeful knowledge about
quality learning for all, and work opportunities also for all. It
is also a way of thinking and acting that allows every
individual to feel accepted, valued, and feel safe. Inclusion is
a philosophy because its manifested actions are derivatives
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of held beliefs, attitudes, perceptions, and cognitive
functioning. Schools provide the context for a child's first
relationship with the world outside her/his family, enabling
the development of social relationships and interactions that
has implication for all the above views including developing
resilience. Inclusion is expected to provide access to a
supportive wholesome environment with habits that
encourage positive development. Positive approaches
toward embracing diversity are valuable, to establish a
developmental model for a pluralistic society as attitudes
and beliefs could be psychological concerns. In this case,
relationships, shared experience, and a sense of identity
would need to be well nurtured.
For education to accomplish its ends, therefore, both
for the individual learner and for society, it must be based
upon experience where powerful educational experiences
are a result of two fundamental principles, i.e., continuity
and interaction (DEWEY, 1938). Continuity refers to how
experiences, both past, and present, influence the future,
while interaction refers to how one's current situation
influences one’s experiences, leading to growth within a
specified direction. The principles of continuity and
interaction intercept and unite, having implications for
development where freedom of intelligence is respected and
encouraged. Such freedom from inclusive perspectives
allows for the freedom to observe and make judgments. But
importantly, the concern for maintaining respect for
self-control also is a critical element. Inclusion in this context
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encourages flexibility as an important capacity for enriching
physical, mental health, and intellectual growth.
Flexibility is important for inclusion. Theoretically, the
mediated mutual reciprocity (MMR; TCHOMBE, 2019) allows
for such flexibility through its interactional process that is
bidirectional, with equal access to higher-order learning
available to all through equitable distribution of
higher-order questions (TCHOMBE, 2019a). This provides
access to equity in engaging in complex reflections. Learners
would do more, and better if they are made to be central
elements in any learning context. The major philosophy for
inclusion, therefore, is not only learner-centered but also
experiencing social justice and equity for all. Inclusion is a
process of developing creative and reflective thinking using
dynamic strategies to increase participation in learning for
all by ensuring access. Central to Dewey’s (1938, p. 58)
educational philosophy is that education is a social process
focusing on mutual accommodation and adaptation.
The philosophy of inclusion in education searches for
principles directing harmony in human existence through
how the human mind accesses the reality that underlies its
existence. There is the awareness that the human mind can
know universal ethical truths that are at the root of human
rights, social justice as well as political and economic
freedoms. Thus, inclusion as a philosophy in education
instills a spirit of identifying and appreciating differences
through ensuring equality guided by sound principles. These
will be identified and discussed in the next section.
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Fourteen Philosophical Principles of Inclusion with

Psychological Implications
African Humanism highlights the significance of the
African sense of respect for the human person (EGBUNU,
2014). The traditional values are hospitality, the primacy of
the person, respect for life, a sense of solidarity, and other
characteristic features of the communalistic life common in
African settings. This depicts the holism of complex
interdependency and mutual interconnectedness. If Africans
consider a person as the purpose of all actions, this view
should be the concern of all social policy statements as
valued by Africans (IGWE, 2002). This explains why Igwe
(2002) further defines humanism as embracing, “the
creation of the conditions that are favourable to the
practical exercise of man’s fundamental rights, and the
treatment of his pains and tribulations as a direct collective
concern” (IGWE, 2002, p. 189).
African humanistic philosophy can contribute much to
inclusion in education. It, therefore, reiterates that access
for all informs on the point that all institutions have the
potential to support anyone to have a full and worthwhile
life. Therefore, persons with disabilities and/or with barriers
to learning in the normal school system or any education
type, require specific principles as stated in the fourteen
principles below.
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Principles of Belongingness/ Togetherness

Belongingness and Togetherness are considered in this
paper as serving similar functions because one can belong
or fit in if there is an element of devotedness or closeness or
even attachment.
These values represent the principles guiding the
Africentric social support system encouraged by African
spirituality which is humanity driven. Belongingness refers to
a human emotional need for interpersonal relationships,
affiliating, connectedness, and being part of a group.
Characteristics of belongingness include trust, acceptance,
receiving and giving, sharing, collaborating, affection, and
being connected.
These characterised behaviours also constitute the
principles embedded in the MMR theory (TCHOMBE, 2019).
Achieving this requires cooperation, team spirit, and
collaboration as important ways to fulfill belongingness
needs.
These principles are found in our African settings using
different terminologies. Igwebuike (Nigeria, Igbo) like
Ubutun (South Africa) constitutes African philosophy
meaning belongingness because these concepts create a
sense of being. Every human being desired that sense of
belonging knowing they are connected to others as beings
and in space where their identity can be located. The
African worldview here draws from the Africentric
philosophy of communalism and collectivism including
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Nyerere’s (1968) Unjamma socialism philosophy (Tanzania)
with an economic agenda for education. Based on such a
philosophy, belongingness is indispensable for inclusive
practices. Belongingness guarantees the expression of
relational unity as Igwebuike, which sees unity as strength
and guarantees a pragmatic relationship that is symbiotic
(ONEBUNNE, 2020). The unhu or ubuntu concept means
“beingness” which is synonymous with valuing human
dignity. Beingness is defined by qualities of the individual’s
participation in valued family and community activities. This
is enshrined in the Ndebele saying: okusilima sindlebende
kwabo. Meaning: “No disabled person is seen as disabled by
his/her kinsmen” (MPOFU et al., 2007).
In Cameroon, the Bamileke tradition, values being
together, team spirit, supporting, and caring for one
another. This practice creates a sense of community where
harmony and solidarity are valued and encouraged. The
African worldview of belongingness, therefore, is known in
the Bamileke dialect as Fu/Fusi (in the West Region of
Cameroon), solidarity as Shu-nshu/Ta’si, and togetherness as
Shu-nshu are all elements of strength and power known as
Ngu’. These views are embedded in the social thoughts and
practices of the family and any community of people. This
view is the same for Igwebuike as indicated by the Igbo of
Nigeria.
African traditional values supporting inclusion found in
our socio-cultural data remind us of the fact that living our
realities remains a fundamental fact that should enable us
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to search for more knowledge in our oral traditions housing
the African philosophy and humanistic psychology to inform
inclusion. As we accept diversity through identifying,
understanding, and appreciating differences, our
interactions with others are facilitated and more dialectical.
A sense of belonging is crucial, as it provides a learning
environment that promotes all-around development for all
learners together in the same educational setting. Our
African socio-cultural background teaches the concept of
family and relationality. These are found in African proverbs,
folklores, myths, symbols, songs, and names (NYERERE,
1968; KANU, 2022).
Principles of Sharing
Everyone has the capacity and potential to share and so
should be given the opportunity to contribute as it does
have a positive impact on self-perception. Everyone in
today’s world wants to contribute, be recognised, and be
acknowledged by others. We all have the burning desire to
be needed.
Principle of Attention
Attention consumes and shapes human existence
because we become what we deal with. Attention is one of
those intangible elements of human existence that we only
are aware of when we have trouble giving it. Our brains are
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selective. The teachers’ unequal distribution of attention was
highly criticised by pupils (WORLDBANK, 2017).
Principle of Understanding
Knowing the psychological characteristics of the
children/students in the regular education system is vitally
important. This leads to a comfortable adjustment for both
children with and without disabilities and creates
opportunities for developing supportive and caring skills as
evident from research (WORLDBANK, 2017).
Principle of Equality
Everyone has the right to access knowledge and
acquire competence, skill, and information. Inclusive
education deems fit to fulfill its constitutional responsibility
by calling for all groups of children/students to learn
together and as a result, to learn to live together (SEE
BHIKHU PAREKH,1970).
Principle of Participation
Inclusive education provides opportunities for all
children/students with or without disabilities to participate
actively and equally. All students and their family members
should be motivated to participate in every event,
programme, scheme, initiative, etc. Regular participation
enhances the confidence of the students as well as that of
their family members.
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Principle of Acceptance
Acceptance empowers growth because it enables us to
accept our realities, subsequently opening the space
necessary to navigate creatively through being together and
participating with others. Acceptance yields freedom and
efforts that procure enhances attention. Every parent wants
her/his child to learn or be educated with all other students
in a regular classroom and become able to lead her/his life
independently. In inclusive education, all the pupils/students
should be welcomed and accepted without any kind of
discrimination.
Principles of Individual Differences

Each child is different and unique. Even identical twins
are not the same. Inclusion considers and offers an enabling
learning atmosphere to the benefit of all the children.
Principle of Change
Inclusive education aims to change the system of
education to meet the requirement of all children. Inclusive
education is not about changing the children/students to fit
into the education system. It tries to include all the children
for equal education irrespective of their different
characteristics.
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Principle of Non-discrimination
Non-discrimination in the teaching process and
behavioural manifestation encourages and expresses
equality, participation, and equal opportunities in all
activities
Principle of Positive Attitudes

Attitudes have an enormous influence on people’s
behaviour. Positive attitudes represent stable knowledge,
emotions, and stable reactions towards all people,
phenomena, and situations.
Principle of Need-base
Inclusive education meets the personal and educational
needs of all children/students whether disabled or not
enabling them to realise the optimum development of their
potential. Inclusive education considers that every child is
important. It recognises his/her strengths and provides
opportunities to transform those strengths into creative
potential.
Principle of Social Security and Social Relationship

Inclusive education helps disadvantaged children to
have a respectable and respected space in society so they
can feel that they are an important part of the societal
system.
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Principles to Choose and Control

Everyone has a right to personal choices that he/she
can control. A critical point to make here is that one’s
individuality and personhood are made up of significant
decisions and preferences. Institutions could enable persons
to develop the range and scale of choices they can make in
their lives.
The fourteen philosophical principles are regrouped
into four groups drawn from Plato’s model: metaphysical,
epistemology, social relationship, and ethical principles seen
in Figure 1.
Figura 1 - Philosophical principles of inclusion
Metaphysical principles Epistemological

Principles of Individual principles
differences Principle of attention
Intrapersonal Principles Principles of choose Principle of understanding
control and need-based & participation
Social relationship Ethical principles

principles Principle of equality and
Interpersonal Principles
Principles of belonginess/ change
togetherness and Principle of positive
sharing/social security attitudes and acceptance
Source: Adapted from Plato’s metaphor of the divided line Plato (380. BC) The Republic
(509d–511e).‎CreateSpace Independent Publishing Platform (February 15, 2021)
Two categories of philosophical principles are
interpersonal principles at the lower level and intrapersonal
principles at the higher level. Each category has a subset of
two modes of principles and each mode has two types of
principles. The interpersonal category has ethical and social

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relationship principles. The ethical has the principles of
equality and change as well as the principle of positive
attitudes and acceptance. Regarding social relationships,
there are the principles of belongingness, togetherness, and
sharing as well as the principle of social security.
In the intrapersonal category, there are epistemological
and metaphysical units of principles. In epistemology, there
is the principle of attention and the principle of
understanding and participation. In the metaphysical, the
principles of Individual differences, likewise the principles of
choice, control, and need-based.
The fourteen principles and their respective thematic
groupings can be of value to explain the action that would
enhance inclusion. They address moral concerns because
they involve values of respect and appreciation for diversity.
These principles contribute to democratic moral values that
can promote self-confidence and a sense of self-worth.
These practices build resilience in the learners.
The metaphysical and ethical principles enhance
participation. Involvement is of particular importance in an
inclusive education setting where democratic values play an
important role (NIHOLM, 2006). The philosophy of inclusion
in education sets no boundaries. It is an open, all-embracing
view that has great potential to encourage values and beliefs
for contributions to effective teaching-learning for positive
outcomes for all. What is crucial is valuing diversity and
ensuring equal opportunities that will lead to success for all.
(WATKINS, 2012). These principles need to be reflected in
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the policy, curriculum, physical environment, and the
broader environment in which diversity is valued,
influencing all administrative and research activities and
actions.
From a global perspective, international declarations on
the inclusion of All in education as a right for all children
have been enshrined in international conventions since the
1948 Universal Declaration of Human Rights. In all of these
dialogues what is of relevance to this paper, is drawn from
the broadened conceptualisation of inclusive education
articulated at the forty-eighth session of the UNESCO
International Conference on Education, held in Geneva in
November 2008, where it was acknowledged that ‘inclusive
education is an ongoing process aimed at offering quality
education for all while respecting diversity in different needs
and abilities, characteristics and learning expectations of the
students and communities (UNESCO, 2008, p.126). Vividly,
the principles discussed above as depicted in figure 1 would
provide useful orientation for the realization of the above
views.
The Seventeen Sustainable Development Goals (SDGs),
Continental Strategic Agenda (ESA 2016-2025, AU,2015), and
the African Union Agenda (2063, 2015a) provided a broader
perspective for the discussion on inclusion. According to
UNESCO (2016a), sustainable global goal 4 of the 17
sustainable development goals focused on quality
education. Its central aim is to ensure inclusive and
equitable quality education and promote learning
18
opportunities for lifelong learning for all. Sustainable
development goal 4 reiterates the significance of education
as a fundamental human right. The pertinence of SDG 4 is
that it constitutes a paradigm shift in development because
it permeates all aspects of sustainable development. This
can be seen in the following analysis and the place value of
SDG4 in each of the selected SDGs explicitly in SDGs 5, 6,
7,19,16, and 17. The 6 Sustainable Development goals
mentioned above constitute democratic values that are
intertwined with 14 philosophical principles guiding
inclusion grouped into four thematic principles. Meshing the
above identified 6 SDGs reflecting SDG 4 with four thematic
themes of the principles in figure 1 informs the development
of a mind map to guide the inputs of the philosophy of
inclusion in education practices. The SDG 4 brings out three
major concepts requiring expansion for better
understanding in relation to inclusion. Quality reminds us
that education in all its forms is geared toward learning to
understand, to know, to do, to live together, and to be
(DELORS, 1996) and no one should be deprived of this. It is
an education geared to tapping each person’s talents and
potential and developing learner personalities so that they
can improve their lives and transform their societies
(TORRES, 2001).
Equity entails that each person, irrespective of gender,
age, ethnicity, disability, socioeconomic status, language, or
religious beliefs should have access to the same quality of
life. This means that for education to be equitable in formal
19
settings, schools must be ready to embrace these diversities
and provide the necessary human and material resources in
conformity with learning styles, and multiple intelligences.
Lifelong learning is very central to this discussion.
Although lifelong learning in the past was narrowed down to
adult education, the post-2015 agenda and SDG4 construed
lifelong learning as a process that begins at birth and
continues through all stages of life (UNESCO 2016a). This
approach to education incorporates multiple and flexible
learning pathways and strengthens links between formal,
non-formal, and informal learning spaces discussed earlier
in this paper.
Specifically, for the African context, the humanistic
approach to education is captured in Agenda 2063 and the
Continental Education Strategy for Africa (CESA 2016-2025,
AU, 2015) both have the goal of the orientation of education
and training systems to nurture African core values and
promote sustainable development. Dewey (1916)
commented on how society is fast changing, so people must
be educated. Such education must be built from past
experiences. The values constituting the philosophy of
inclusive education are found in African humanistic
philosophy and psychology.
Inclusive education encourages learners to contribute
to their own learning, a view which is well-articulated by the
social constructive theory of Vygotsky (1978) and Gindis’s
(2003) sociocultural theory and children with special needs.
But the Mediated Mutual Reciprocal theory of Tchombe
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(2019) highlighted more learners’ central role in mediation.
Collaborative learning is associated with much of classroom
dialogues whereby all in the learning game co-construct and
share knowledge. Collaborative activities give both the
learner and the teacher feedback on their respective roles
during the learning process (WALTON, 2012). In the
advocated learning process, the learners must be in control
of their own learning to be accountable for the outcomes
(TCHOMBE, 2019). Cesar and Santos (2006) refer to this
collaboration as a “learning community” where learning is
dependent on the communicative process, meaning as
negotiated mutually, and knowledge constructed
collectively.
Inclusion encourages transformative learning through
cooperative and collaborative learning. O’Sullivan’s (2003)
definition of transformative learning is significant for
inclusive education. Transformative learning involves
experiencing a deep, structural shift in the basic premise of
thought, feelings, and actions which is possible if the
principles above are applied in classroom contexts. Engaging
the educational process by employing philosophical
principles would establish a shift of consciousness that
would dramatically and irreversibly alter our way of being in
the world. Such a shift involves our understanding of
ourselves and our self-locations; our relationships with other
humans and with the natural world. With the above
definition, the pedagogy of cooperation and collaboration
would be required to put in place structures to promote and
21
enhance synergetic collective endeavors through
discussions and exchanges.
Conclusion
Globalization and its emphasis on information
communication technology, urbanization creating new
lifestyles have implications for social, economic, and
psychological development of people. Fashioning
socio-economic and educational expectations, necessitate
new institutional arrangements for education built on
inclusion as a philosophy taking cognisance of diversity.
Overall, these require systems of thought based on sound
philosophy to direct inclusion. Education directly influences
students’ life chances and life outcomes. Education is the
development of personhood and the development of full
human potential irrespective of status or category. Today’s
global, knowledge-based economy makes education critical
to pupils’/students’ success in life by opening opportunities
for lifelong learning and development based on the
philosophical principles embedded in inclusive practices.
Inclusion, therefore, begs for fairness, equity, and respect
for all as necessary and relevant social ingredients. The
home, school, and workplace all depict the outside world
where people meet, socialize, and communicate. So,
understanding diversity provides a source of rich resources
that will support the learning of all children (BOOTH;
AINSCOW, 2000, p.12).
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The philosophy of inclusion goes beyond physical
locations. It is built on strong values and belief systems
promoting participation, belongingness, connectedness, and
flow of interaction. Inclusion as a process of addressing and
responding to diversity (UNESCO, 2005; KOCHUNG,
TCHOMBE, 2017), requires changes and modifications of
approaches, structures, and strategies, with a common
vision to empower all children/students. Regarding
relevance, Dirk (1998) states that inclusive curricula for
Africa should understand African societies as individuals
living collectively where the philosophical principles of
inclusion are ingrained in the culture.
On this account everyone’s uniqueness is a major
element of success in special and individual contributions
(BREWER, 1991). Participation constitutes a major
implication because we are human beings only in the degree
to which we participate or are allowed to participate. The
fourteen philosophical principles of inclusion hold the key to
the extent to which they are employed to encourage
participation. The importance of the principle of
participation is found in most writings on the philosophy of
education.
23
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(Publ) The Philosophy of Inclusion in Education

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Therese Mungah Shalo Tchombe

Key-words: Inclusion; Principles; Philosophy.

Revista UFG, Goiânia. 2021, v.22: e22.74068

Palabras clave: Inclusión; Principios; Filosofía.

Palavras-chave: Inclusão; Princípios; Filosofia.

Data de submissão: 19/09/2022

Revista UFG, Goiânia. 2021, v.22: e22.74068

to create awareness of opportunities for life’s transformation by

ensuring psychological harmony for every individual seeking

access to education. Inclusion could act as a powerful social and

economic catalyst because of the belief that once an individual

gains access to education, there is hope for a better future

because of its implied moral ethics of social justice. Therefore,

inclusion is not just the mechanical bringing of people together

(RAPP; CARROL-GRANADOS, 2021) because different types and

levels of consciousness in thinking and acting are required for

effective action (WOLFENDEN 2020; TCHOMBE, 2019a). With the

emerging education landscape today, new, and better learning

spaces for inclusion should be considered with a focus on

practicalities that would value diversity. This reflection, on

inclusion as a philosophy, directs attention to managing multiple

identities through the acceptance of differences.

Inclusion is vital for the creation of an inclusive society

where everyone is given the chance and opportunity to grow and

individuals deserve equal access to quality education that

addresses the needs and interests of the diversity of persons.

Based on this philosophy, various principles and strategies

access to high-level learning through quality participation in

higher-order cognitive classroom dialogues and interactions in

collaborative teaching and cooperative learning. Understanding

Revista UFG, Goiânia. 2021, v.22: e22.74068

the knowledge and theory guiding inclusion provides a valuable

starting point as it is based on the philosophy of belongingness,

providing the basis for seeing inclusion as a cultural force for

school renewal (O’BRIEN; O’BRIEN, 1995). This article focuses on

understanding the concept of inclusion generally but more so on

the philosophical principles predicating inclusion in practices. As

collaboration and cooperation are valuable strategies for

inclusion, the socio-cultural constructivist theories of Vygotsky

(1978), and Gindis (2003), will be addressed. But more emphasis

would be on the Mediated Mutual Reciprocity theory (MMR;

TCHOMBE, 2019) because of its shift from the primary role of

significant others to the important role of the learner based on a

non-hierarchical principle from an Africentric perspective.

Identification of principles underlining inclusion as

education? Philosophy deals with fundamental questions, on

existence, reason, knowledge, values, mind, and language.

Reflecting on practices for inclusion shows that the above

concepts are major interactive elements in determining

inclusive actions. By asking questions about existence, one is

indirectly searching to understand the being or the reality of

life through reasoning by comprehending and making value

judgments about life. Reasoning about being searches for

the purpose of life regarding existing and surviving

particularly in dissonance situations as in cases requiring

Revista UFG, Goiânia. 2021, v.22: e22.74068

how to include so all beings could have equal access to