Does education

need
Philosophy?
Janji Muhammad Alif Fadli (A320200118)
Warih Sonyaratu (A320200105)
 01 02 04
Introduction Recent Histories Nuffield Review

Doing04 05
Philosophy Educational Aims
 06 07
Culture and Learning and
Community Teaching

09 08
Conclusion Provision
01.
Introduction
 Introduction
Teacher back then needed philosophy as essential component in
education and otherwise. Because the philosophical thinking about
education has been conducted and argued over the centuries so it has
wider preoccupations of society. Teachers are trained to ‘deliver’ the
curriculum and their ‘training’ teaches them to reach the ‘targets’ set
by others. There is no time, and little systematic encouragement, to
questioning ‘how and mode to deliver’ that the most efficient
02.
Recent Histories
 Recent Histories
• In the early 1960s, Britain created specifically education degree the B. Ed.,
that could be taken at Honours Level. At the same time, in universities is
philosophizing “conceptual analysis”. these two is attempted to make
educational studies respectable and contemporary dominance of analytic
philosophy in universities.

• (Peters, 1977a, p. 140) “the need to get rid of the ‘undifferentiated mush’,
which too often passes for educational theory, and to base educational
thinking upon sound academic disciplines, not least of which was that of
analytic philosophy”.

• (Wittgenstein, 1958, 1.464) “My aim is: to teach you to pass from a
piece of disguised nonsense to something that is patent nonsense”.
 Recent Histories
• (Arcilla, 2002) “In failing to give the guidance to educators, which the
social sciences both promise and seem to deliver, philosophers have been
excluded from the conversation with educationists and have sought comfort
in a purely theoretical world tagged on either to social science or to the post-
modern embrace”.

• One function of philosophy is to make those ideas explicit, to subject them

1. Education (What does it mean to say that someone Is educated?)

2. Indoctrination (Can one teach a person to have religious faith without indoctrinating
them?)

3. Teaching (Does it make sense to say you are teaching when you don’t know the
learners’ level of understanding?)

4. Learning (Is behaviourism a theory of learning?)

5. Curriculum subjects (Are there logical characteristics of different forms of

6. Moral development (Is “being moral” a relative matter — and therefore beyond the
role of the school?).
03
Nuffield Review
Nuffield Foundation has been reviewing 14-19 systems of
Education and Training for England and Wales. And final
report was published in 2009.
Some things needs to be clarify about Nuffield Review,
such as:
1. Review
2. Comprehensive
3. Independent
 1. Review
Review give an explanation of the present and the changes of 14-19 system
Education and Training
This is including its achievements and its failures, the policies, the relationship of
the system to the wider needs of society, and the progression from it to higher
education, further training and employment. But when enter into philosophical
territory or question, it has problem. Such as, What counts as an appropriate
description of the system? What ‘performance indicators’ should be adopted to
give that account?
2. Comprehensive
Assumption that based on the different aspects of 14-19 system and the
interrelate. Such as, the quality of learning and its assessment, the curriculum and
the framework of qualifications, the choices available and the guidance given, the
different providers of formal learning and the opportunities for informal learning,
the funding arrangements of the system and the progression routes through it, the
economic needs and the level of training required to meet those needs

3. Independent
The review itself should be independent from government and frequently
challenges the Government's statement of educational aims and performance
04
Doing Philosophy
Philosophy in education could be classified (though not
comprehensively) as:

1. Ethics, those studies which are concerned with the basis of our judgements that certain
actions are right or wrong or that certain ways of life are more valuable than others;
2. Philosophy of mind, those studies which explore what It means to have a mind, to
think, to be conscious and to act freely, and what the connection is between the
mental world of thoughts, intentions and feelings and the physical world inhabited
by our bodies;
3. Epistemology, those studies which are concerned with what constitutes knowledge, its
foundations, the truth conditions for any claim to knowledge and the different kinds
of knowledge (propositional and practical, scientific, religious, historical and so on);
4. Social and political philosophy, those studies which are concerned with the nature of
society, the appropriate relationship between the individual and the societies to
which they belong, and the basis of authority and power within a society.
05
Educational Aims
Any educational system is, by definition, concerned with the promotion of learning.
The philosopher Michael Oakeshott (1972) spoke of education as an intro duction to
the conversation which has taken place between the generations of mankind in which
they come to hear and appreciate the voice of poetry, the voice of history, the voice of
science.
Educational thinking, therefore, has to attend to the underlying metaphors through
which we come to see the enterprise in a particular way. The Nuffield Review has
been critical of the language drawn from management and business, through which
educational activities are increasingly described and evaluated an emphasis on
economy-related 'skills' and 'enterprise, the reduction of aims to measurable 'targets,
the identification of performance indicators' as a basis for 'audit, the perception of the
curriculum as something to be 'deliv ered' rather than taught, and the reclassification
of cuts in resources as efficiency gains. The Review, therefore, is doing two things that
are relevant here.
06.
Culture and
Community
Culture in this descriptive sense would capture the background social influ ences upon
how people think and find value in things and in relationships - the meanings which
are embedded in a way of life and in language which might not be explicitly recog
nized by the very people who participate within that culture. On the other hand, we
talk evaluatively of the 'cultured person or of a cultural event' - the latter being seen as
in some way uplifting. Culture in this sense embodies socially approved ways of
thinking, appreciating and valuing.
On the other hand, we talk evaluatively of the 'cultured person or of a 'cultural event' -
the latter being seen as in some way uplifting. Culture in this sense embodies socially
approved ways of thinking, appreciating and valuing. Once again, such cultural
judgements are, within certain milieu (e.g. a group of artists), taken for granted.
07
Learning and
Teaching
 Learning
'Learning' is what the philosopher, Gilbert Ryle, called an achievement word. Its
meaning points to certain standards which have been met, and those standards are
internal to the subject matter which is being learnt. In other words, one needs to
attend to the 'logic of the subject matter' - to the mode of understanding, the
concepts, the ways of organizing experience, the rules of procedure which
constitute particular forms of thought' or 'disciplines of thinking.

Teaching
Teaching is the active intention to get someone to learn something, and therefore
requires, first, an understanding of how much the learner already understands or
can do, and, second, an understanding of that which the teacher wants the learner
to grasp. It requires a knowledge of the learner and of the subject matter, and the
skill to link the two.
08
Provision
We learn from experience as well as through formal provision of education something
which too often is forgotten. But 'experience' is itself a concept with a philosophical
history. There is a strong empirical tradition in British philosophy which has seen
basic experience in this way. To develop the mind there fore is to impress upon it (as
though it is an empty slate or 'tabula rasa') those sensations which we want to leave as
a permanent impression. But alternatively one might see all experi ences as already
interpreted as they are accommodated within a mind which is already formed by
previous experiences and which is constantly adjusting its mode of anticipating future
experiences in the light of the present. For Dewey, therefore, education is this constant
transformation of experience, and it is the job of the teacher, being aware of the
experiential understanding brought by the learner into school, to help with that
transformation - to introduce the learner to further experiences (through science,
literature, drama, for example) which will extend the capacity of the learner to manage
life more intelligently.
09
Conclusion
Both educational policy and educational practice are understood and pursued
through understandings embodied in the language we use. Therefore, where that
language is obscure or confused, or where inappropriate metaphors sneak in to
change our understandings, there is a need to reflect systematically upon that
language. There is a need to make explicit and to examine critically the meanings
through which we understand the physical, social and moral worlds we inhabit. So
many of the key concepts, through which we talk about education, are contestable,
reflecting deeper disagreements about the meaning and aims of education, about the
significance of the cultural resources upon which the schools and colleges draw,
about what it means to learn and to understand, and about the links between the
formal provision of education and the experience, prior or current, of the young
learners.