A. Students will be asked to research further on the ff.

1. John Dewey and progressivism

John Dewey (18591952) was one of the United States best known
academics, philosophers and public intellectuals. From humble beginnings
in Vermont, he managed to achieve a PhD in philosophy and become a
professor at the University of Chicago. It his here that he began
experimenting with educational reform, establishing his famous
Laboratory School in 1896 to develop and test progressive methods of
teaching. This is where Deweys lifelong concerns with the social outcomes
of education began, and particularly his interest in the ways in which
education could enhance democracy. He moved to Columbia University in
1904, where he was a professor of philosophy, regularly lecturing in the
Universitys Teachers College. He worked at Columbia for the rest of his life,
writing a number of books on education and making a major contribution
to the American philosophical school of Pragmatism. By this, Dewey meant
that philosophy had to be grounded in the practical conditions of everyday
human life, and that human knowledge should be linked to practical social
experience. This philosophy underpinned all his educational thinking.

Dewey was the American founder of progressive education, a direct

counterpoint to the traditional or didactic education of the schools of the
early 20th century.

2. John Watson and behaviorism

Behaviorism, according to Watson, was the science of observable

behavior. Only behavior that could be observed, recorded and measured
was of any real value for the study of humans or animals. Watson's
thinking was significantly influenced by the earlier classical conditioning
experiments of Russian psychologist Ivan Pavlov and his now infamous
dogs.

Watson's behaviorism rejected the concept of the unconscious and the

internal mental state of a person because it was not observable and was
subject to the psychologist's subjective interpretation. For example,
Freud would ask his patients to tell him their dreams. He would then
interpret the dreams and analyze what these dreams were indicating in
the person's life. Watson found this emphasis on introspection and
subjective interpretation to be very unscientific and unhelpful in
understanding behavior.

3. William Bagley And Essentialism

 Essentialism is a relatively conservative stance to education that strives
to teach students the knowledge of a society and civilization through a
core curriculum. This core curriculum involves such areas that include
the study of the surrounding environment, basic natural laws, and the
disciplines that promote a happier, more educated living. Other non-
traditional areas are also integrated as well in moderation to balance the
education. Essentialists' goals are to instill students with the "essentials"
of academic knowledge, patriotism, and character development through
traditional (or back-to-basic) approaches. This is to promote reasoning,
train the mind, and ensure a common culture for all citizens.
Essentialism is the most typically enacted philosophy in American
classrooms today. Traces of this can be found in the organized learning
centered on teachers and textbooks, in addition to the regular
assignments and evaluations.

Essentialism as a teacher-centered philosophy

The role of the teacher as the leader of the classroom is a very important
tenet of Educational essentialism. The teacher is the center of the
classroom, so they should be rigid and disciplinary. Establishing order in
the classroom is crucial for student learning; effective teaching cannot
take place in a loud and disorganized environment. It is the teacher's
responsibility to keep order in the classroom. The teacher must interpret
essentials of the learning process, take the leadership position and set the
tone of the classroom. These needs require an educator who is
academically well-qualified with an appreciation for learning and
development. The teacher must control the students with distributions of
rewards and penalties.

4. Jean Paul Sartre And Existentialism

Is there a common thread to these specific features of Sartre's

phenomenological approach? Sartre's choice of topics for
phenomenological analysis suggests an interest in the phenomenology of
what it is to be human, rather than in the world as such. This privileging
of the human dimension has parallels with Heidegger's focus upon Dasein
in tackling the question of Being. This aspect of Heidegger's work is that
which can properly be called existential insofar as Dasein's way of being
is essentially distinct from that of any other being. This characterisation is
particularly apt for Sartre's work, in that his phenomenological analyses
do not serve a deeper ontological purpose as they do for Heidegger who
distanced himself from any existential labelling. Thus, in his "Letter on
Humanism", Heidegger reminds us that the analysis of Dasein is only one
chapter in the enquiry into the question of Being. For Heidegger, Sartre's
humanism is one more metaphysical perspective which does not return
to the deeper issue of the meaning of Being.
Sartre sets up his own picture of the individual human being by first getting
rid of its grounding in a stable ego. As Sartre later puts it in Existentialism is a
Humanism, to be human is characterised by an existence that precedes its
essence. As such, existence is problematic, and it is towards the development
of a full existentialist theory of what it is to be human that Sartre's work
logically evolves. In relation to what will become Being and Nothingness,
Sartre's early works can be seen as providing important preparatory
material for an existential account of being human. But the distinctiveness of
Sartre's approach to understanding human existence is ultimately guided by
his ethical interest. In particular, this accounts for his privileging of a strong
notion of freedom which we shall see to be fundamentally at odds with
Heidegger's analysis. Thus the nature of Sartre's topics of analysis, his theory
of the ego and his ethical aims all characterise the development of an
existential phenomenology. Let us now examine the central themes of this
theory as they are presented in Being and Nothingness.

5. Robert Hutchuns And Perennialism

The word perennial in secular perennialism suggests something that lasts

an indefinitely long time, recurs again and again, or is self-renewing. As
promoted primarily by Robert Hutchins and Mortimer Adler, a universal
curriculum based upon the common and essential nature of all human
beings is recommended. This form of perennialism comprises the
humanist and scientific traditions. Hutchins and Adler implemented these
ideas with great success at the University of Chicago, where they still
strongly influence the curriculum in the form of the undergraduate
Common Core. Other notable figures in the movement include
Stringfellow Barr and Scott Buchanan (who together initiated the Great
Books program at St. John's College in Annapolis, Maryland), Mark Van
Doren, Alexander Meiklejohn, and Sir Richard Livingstone, an English
classicist with an American following.

Secular perennialists espouse the idea that education should focus on the
historical development of a continually developing common oriented
base of human knowledge and art, the timeless value of classic thought on
central human issues by landmark thinkers, and revolutionary ideas
critical to historical paradigm shifts or changes in world view. A program
of studies which is highly general, nonspecialized, and nonvocational is
advocated.[1] They firmly believe that exposure of all citizens to the
development of thought by those most responsible for the evolution of
the occidental oriented tradition is integral to the survival of the
freedoms, human rights and responsibilities inherent to a true
Democracy.
6. Jurgen Habermas, Hans George Gadamer and Linguistic Philosophy

Throughout his career, Hutchins was a fierce proponent of using those

select books that have gained a reputation of being great books as an
educational tool. In his interview in 1970 titled, "Don't Just Do
Something", Hutchins explained, "...the Great Books [are] the most
promising avenue to liberal education if only because they are teacher-
proof." Illustrating his dedication to the Great Books, Hutchins served as
Editor In Chief of Great Books of the Western World and Gateway to the
Great Books. Additionally, he served as coeditor of The Great Ideas Today,
Chairman of the Board of Editors of Encyclopdia Britannica from 1943
to 1974, and also published extensively under his own name.

According to Hutchins in The University of Utopia, "The object of the

educational system, taken as a whole, is not to produce hands for industry
or to teach the young how to make a living. It is to produce responsible
citizens". In The University of Utopia, Hutchins describes a country that
has evolved to become the perfect society, Utopia, as well as their
educational system, which has the well-defined purpose of "promot[ing]
the intellectual development of the people". Hutchins also explores some
of the improper directions educational institutions have taken in the
United States. He argues that education is becoming nothing more than a
trade school, and a poor trade school at that. Hutchins discusses the
relationship between a foundry and the local college in a particular town
in California. This college offers courses on doing foundry work, which
instruct students to become workers at the foundry. In this way, the
college is satisfying the need of the community for foundry workers
rather than the intellectual needs of the individual. Further, Hutchins
asserts that the foundry students actually receive poor training since
educators do not have the practical experience of working in the foundry.
Hutchins believes the students would receive a much more efficient and
thorough education on working in a foundry by actually working in that
foundry. He claims Universities should instead teach intellectual content,
specifically the intellectual content related to the occupation, but that the
occupation itself should take responsibility for training its employees.
Hutchins also warns that education has shifted its focus from being
educational to custodial. He charges that many schools have become no
more than baby-sitting services for adolescents, protecting them from the
tumultuous world of youth. He cites courses in home economics and
driver's education as focusing on meeting a societal need rather than an
educational goal. Hutchins also berates education for the path it has taken
regarding specialization. According to Hutchins in his essay, "The Idea of
a College," the specialization of American education has robbed students
of the ability to communicate with other students outside of their field.
 He argues that a student of biology cannot converse meaningfully with a
student of mathematics because they share no common educational
experience.

B. Research work research on the following philosophies. Those mark with

asterisk * are a must. Give the gist of each philosophy. Cite your which you
are agree and also those which you disagree.

*1. Christian philosophy- From a Christian philosophy of education, thoughts and actions
can be derived, implemented, and defended. The elements to be considered in developing a
Christian philosophy of education range from theological and doctrinal to social and
educational. The first step is the development of a Biblical base. The Bible becomes the
skeleton on which the practical application of our philosophy can be arranged.

Under consideration in this paper on a Christian school's educational philosophy shall be

the Biblical base, implications for the teaching-learning process of the school, the role of the
educator, and the role of the learner.

2. Rationalism is a philosophical movement which gathered momentum during the Age of

Reason of the 17th Century. It is usually associated with the introduction of mathematical
methods into philosophy during this period by the major rationalist figures, Descartes,
Leibniz and Spinoza. The preponderance of French Rationalists in the 18th Century Age of
Enlightenment, including Voltaire, Jean-Jacques Rousseau and Charles de Secondat (Baron
de Montesquieu) (1689 - 1755), is often known as French Rationalism.

Rationalism is any view appealing to intellectual and deductive reason (as opposed to
sensory experience or any religious teachings) as the source of knowledge or justification.
Thus, it holds that some propositions are knowable by us by intuition alone, while others
are knowable by being deduced through valid arguments from intuited propositions. It
relies on the idea that reality has a rational structure in that all aspects of it can be grasped
through mathematical and logical principles, and not simply through sensory experience.

3. Empiricism is a theory that states that knowledge comes only or primarily from sensory
experience. It is one of several views of epistemology, the study of human knowledge, along
with rationalism and skepticism. Empiricism emphasizes the role of empirical evidence in
the formation of ideas, over the idea of innate ideas or traditions; empiricists may argue
however that traditions (or customs) arise due to relations of previous sense experiences.
4. Pragmatism- philosophy must be practical and that practicality consists of dispensing
with all absolute principles and standardsthat there is no such thing as objective reality
or permanent truththat truth is that which works, and its validity can be judged only by
its consequencesthat no facts can be known with certainty in advance, and anything may
be tried by rule-of-thumbthat reality is not firm, but fluid and indeterminate, that there
is no such thing as a distinction between an external world and a consciousness (between
the perceived and the perceiver), there is only an undifferentiated package-deal labeled
experience, and whatever one wishes to be true, is true, whatever one wishes to exist,
does exist, provided it works or makes one feel better.

5. Reconstructionism- is an education philosophy that emphasizes the educational

institution as an environment for implementing social change and challenging social
inequalities. The curriculum focuses on student experience and taking social action on real
problems, such as violence, hunger, international terrorism, inflation, and inequality.
Central to this philosophy is the concept of praxis, the idea that actions based on sound
theory and values can make a real difference in the world. Strategies for dealing with
controversial issues (particularly in social sciences and literature), inquiry, dialogue, and
multiple perspectives are the focus. Community-based learning and bringing the world into
the classroom are also common strategies. Social Reconstructionism is a student-cented
philosophy.

*6. Confucianism is often characterized as a system of social and ethical philosophy rather
than a religion. In fact, Confucianism built on an ancient religious foundation to establish
the social values, institutions, and transcendent ideals of traditional Chinese society. It was
what sociologist Robert Bellah called a "civil religion," (1) the sense of religious identity
and common moral understanding at the foundation of a society's central institutions. It is
also what a Chinese sociologist called a "diffused religion"; (3) its institutions were not a
separate church, but those of society, family, school, and state; its priests were not separate
liturgical specialists, but parents, teachers, and officials. Confucianism was part of the
Chinese social fabric and way of life; to Confucians, everyday life was the arena of religion.

7. Hindu Philosophy- refers to a group of daranas (philosophies, world views, teachings

that emerged in ancient India. The mainstream ancient Indian philosophy includes six
systems (adarana) Samkhya, Yoga, Nyaya, Vaisheshika, Mimamsa and Vedanta. These
are also called the Astika (orthodox) philosophical traditions and are those that accept the
Vedas as authoritative, important source of knowledge. Ancient and medieval India was
also the source of philosophies that share philosophical concepts but rejected the Vedas,
and these have been called nstika (heterodox or non-orthodox) Indian philosophies.
Nstika Indian philosophies include Buddhism, Jainism, Crvka, jvika, and others

8. Buddhist Philosophy- A Buddhist philosophy of education is based on a Buddhist social

philosophy. No society will manage education without associating it with beliefs in regard
to justice, freedom and equality. The system of education will be one of the systems relying
on the social systems
.*9 Paolo Freires philosophy-Freires pedagogy of literacy education involves not only
reading the word, but also reading the world. This involves the development of critical
consciousness (a process known in Portuguese as conscientizao). The formation of
critical consciousness allows people to question the nature of their historical and social
situationto read their worldwith the goal of acting as subjects in the creation of a
democratic society (which was new for Brazil at that time). For education, Freire implies a
dialogic exchange between teachers and students, where both learn, both question, both
reflect and both participate in meaning-making.

Concretely, this pedagogy begins with the teacher mingling among the community, asking
questions of the people and gathering a list of words used in their daily lives. The teacher
was to begin to understand the social reality of the people, and develop a list of generative
words and themes which could lead to discussion in classes, or cultural circles (Gadotti
20). By making words (literacy) relevant to the lives of people, the process of
conscientization could begin, in which the social construction of reality might be critically
examined.

10. Socrates philosophy- Socrates main contribution to Western philosophy is his

method of inquiry that was called after him Socratic method, sometimes also known as
elenchus. According to the latter, a statement can be considered true only if it cannot be
proved wrong. The Socratic method which is dialectic breaks down a problem into a series
of questions which are then sought to be answered. This method which is also used in
scientific research by making a hypothesis and then either proving it correct or false, is by
some suggested to be first used by Zeno of Elea (ca. 490-430 BCE) but it was Socrates who
refined it and used it to solve ethical questions.

The philosophers beliefs are difficult to distinguish from Platos. According to some, they
may have been reinterpreted by Plato but according to the others, the latter perhaps
completely adopted Socrates philosophical thoughts and that his beliefs actually reflect
those from Socrates. Thus the famous philosophers saying I only know that I know
nothing can be in a way also claimed for his life and work.

11.Platos Philosophy-Plato is one of the world's best known and most widely read and
studied philosophers. He was the student of Socrates and the teacher of Aristotle, and he
wrote in the middle of the fourth century B.C.E. in ancient Greece. Though influenced
primarily by Socrates, to the extent that Socrates is usually the main character in many of
Plato's writings, he was also influenced by Heraclitus, Parmenides, and the Pythagoreans.

There are varying degrees of controversy over which of Plato's works are authentic, and in
what order they were written, due to their antiquity and the manner of their preservation
through time. Nonetheless, his earliest works are generally regarded as the most reliable of
the ancient sources on Socrates, and the character Socrates that we know through these
writings is considered to be one of the greatest of the ancient philosophers.

Plato's middle to later works, including his most famous work, the Republic, are generally
regarded as providing Plato's own philosophy, where the main character in effect speaks
for Plato himself. These works blend ethics, political philosophy, moral psychology,
epistemology, and metaphysics into an interconnected and systematic philosophy. It is
most of all from Plato that we get the theory of Forms, according to which the world we
know through the senses is only an imitation of the pure, eternal, and unchanging world of
the Forms. Plato's works also contain the origins of the familiar complaint that the arts
work by inflaming the passions, and are mere illusions. We also are introduced to the ideal
of "Platonic love:" Plato saw love as motivated by a longing for the highest Form of
beautyThe Beautiful Itself, and love as the motivational power through which the highest
of achievements are possible. Because they tended to distract us into accepting less than
our highest potentials, however, Plato mistrusted and generally advised against physical
expressions of love.

*12. Rousseaus philosophy- Jean-Jacques Rousseau (1712 - 1778) was a French

philosopher and writer of the Age of Enlightenment.

His Political Philosophy, particularly his formulation of social contract theory (or
Contractarianism), strongly influenced the French Revolution and the development of
Liberal, Conservative and Socialist theory. A brilliant, undisciplined and unconventional
thinker throughout his colourful life, his views on Philosophy of Education and on religion
were equally controversial but nevertheless influential.

He is considered to have invented modern autobiography and his novel "Julie, ou la nouvelle
Hlose" was one of the best-selling fictional works of the 18th Century (and was important
to the development of Romanticism). He also made important contributions to music, both
as a theorist and as a composer.

Rousseau saw a fundamental divide between society and human nature and believed that
man was good when in the state of nature (the state of all other animals, and the condition
humankind was in before the creation of civilization), but has been corrupted by the
artificiality of society and the growth of social interdependence. This idea of the natural
goodness of humanity has often led to the attribution the idea of the "noble savage" to
Rousseau, although he never used the expression himself and it does not adequately render
his idea.

He did not, however, imply that humans in the state of nature necessarily acted morally (in
fact, terms such as 'justice' or 'wickedness' are simply inapplicable to pre-political society
as Rousseau understood it). For Rousseau, society's negative influence on men centers on
its transformation of "amour de soi" (a positive self-love which he saw as the instinctive
human desire for self-preservation, combined with the human power of reason) into
"amour-propre" (a kind of artificial pride which forces man to compare himself to others,
thus creating unwarranted fear and allowing men to take pleasure in the pain or weakness
of others).

In "Discourse on the Arts and Sciences" (1750) Rousseau argued that the arts and sciences
had not been beneficial to humankind because they were not human needs, but rather a
result of pride and vanity. Moreover, the opportunities they created for idleness and luxury
contributed to the corruption of man, undermined the possibility of true friendship (by
replacing it with jealousy, fear and suspicion), and made governments more powerful at
the expense of individual liberty.

His subsequent "Discourse on Inequality" (1755) expanded on this theme and tracked the
progress and degeneration of mankind from a primitive state of nature to modern society
in more detail, starting from the earliest humans (solitary beings, differentiated from
animals by their capacity for free will and their perfectibility, and possessed of a basic drive
to care for themselves and a natural disposition to compassion or pity). Forced to associate
together more closely by the pressure of population growth, man underwent a
psychological transformation and came to value the good opinion of others as an essential
component of their own well-being, which led to a golden age of human flourishing (with
the development of agriculture, metallurgy, private property and the division of labour) but
which also led to inequality.

13. Stoic philosophy- Stoicism is an ancient Greek philosophy (developed by Zeno of

Citium around 300 B.C. as a refinement of Cynicism) which teaches the development of self-
control and fortitude as a means of overcoming destructive emotions. It does not seek to
extinguish emotions competely, but rather seeks to transform them by a resolute
Asceticism (a voluntary abstinence from worldly pleasures), which enables a person to
develop clear judgment, inner calm and freedom from suffering (which it considers the
ultimate goal).

Stoicism is not just a set of beliefs or ethical claims, but rather a way of life, involving
constant practice and training, and incorporating the practice of logic, Socratic dialogue
and self-dialogue, contemplation of death, and a kind of meditation aimed at training one's
attention to remain in the present moment.

The term "stoic" was taken from the "stoa poikile" (meaning "painted porch" or
"colonnade") where Zeno of Citium used to teach. In modern usage, the word refers to
someone who is unemotional or indifferent to pain, pleasure, grief or joy, and has little in
common with its philosophical roots.

14. Epicureanism- Epicureanism is a system of philosophy based on the teachings of

Epicurus, founded around 307 B.C. It teaches that the greatest good is to seek modest
pleasures in order to attain a state of tranquillity, freedom from fear ("ataraxia") and
absence from bodily pain ("aponia"). This combination of states is held to constitute
happiness in its highest form, and so Epicureanism can be considered a form of Hedonism,
although it differs in its conception of happiness as the absence of pain, and in its advocacy
of a simple life.

Epicurus directed that this state of tranquillity could be obtained through knowledge of the
workings of the world and the limiting of desires. Thus, pleasure was to be obtained by
knowledge, friendship and living a virtuous and temperate life. He lauded the enjoyment of
"simple pleasures", by which he meant abstaining from bodily desires, such as sex and
appetites, verging on Asceticism. He counselled that "a cheerful poverty is an honourable
state".

15. Philosophical Analysis- (from Greek: ) is a general term for

techniques typically used by philosophers in the analytic tradition that involve "breaking
down" (i.e. analyzing) philosophical issues.

16. Phenomenology- Phenomenology is the study of structures of consciousness as

experienced from the first-person point of view. The central structure of an experience is
its intentionality, its being directed toward something, as it is an experience of or about
some object. An experience is directed toward an object by virtue of its content or meaning
(which represents the object) together with appropriate enabling conditions.

Phenomenology as a discipline is distinct from but related to other key disciplines in

philosophy, such as ontology, epistemology, logic, and ethics. Phenomenology has been
practiced in various guises for centuries, but it came into its own in the early 20th century
in the works of Husserl, Heidegger, Sartre, Merleau-Ponty and others. Phenomenological
issues of intentionality, consciousness, qualia, and first-person perspective have been
prominent in recent philosophy of mind.

17. Logical Positivism- Logical Positivism (later also known as Logical Empiricism) is a
theory in Epistemology and Logic that developed out of Positivism and the early Analytic
Philosophy movement, and which campaigned for a systematic reduction of all human
knowledge to logical and scientific foundations. Thus, a statement is meaningful only if it is
either purely formal (essentially, mathematics and logic) or capable of empirical
verification.