HUMANISM IN EDUCATION
Dr V.K.Maheshwari ,Ph.D Pallavi Singh ,M.Ed

Principal Lecturer

D.I.M.S. D.I.M.S.

Meerut ,India Meerut,India

There are many theories in education that have been drawn from psychology
some of these have to do with teaching and others with learning. Humanism is
one theory that has been used in both teaching and learning. Humanism is a
belief that that individuals control their own destinies through the application
of their intelligence and learning..

Teachers who hold a more humanistic view of the purpose of education often
experience stress because the meaning they assign to education differs greatly from
the meaning assigned by society or their institution. It is clear in listening to the
language of education that its primary focus is on knowledge and teaching rather
than on the learner. Students are expected to conform to schools rather than
schools serving the needs of students.
The Meaning and Definition of Humanism
The term "humanism" is ambiguous. Around 1806 humanismus was used to
describe the classical curriculum offered by German schools, and by 1836
"humanism" was borrowed into English in this sense. In 1856, the great German
historian and philologist Georg Voigt usedhumanism to describe Renaissance
Humanism, the movement that flourished in the Italian Renaissance to revive
classical learning,  This historical and literary use of the word "humanist" derives
from the 15th century Italian term umanista, meaning a teacher or scholar of
Classical Greek and Latin literature and the ethical philosophy behind it

Dictionary Meaning of Humanism

Humanism is:
seeking, without religion, the best in, and for, human beings." Chambers Pocket
Dictionary

"...a doctrine, attitude, or way of life centered on human interests or values;

especially: a philosophy that usually rejects supernaturalism and stresses an
individual's dignity and worth and capacity for self-realization through
reason." Merriam Webster Dictionary

"...a non-religious philosophy, based on liberal human values." Little Oxford

Dictionary

"...an appeal to reason in contrast to revelation or religious authority as a means

of finding out about the natural world and destiny of man, and also giving a
grounding for morality... Humanist ethics is also distinguished by placing the end
of moral action in the welfare of humanity rather than in fulfilling the will of
God." Oxford Companion to Philosophy

"The rejection of religion in favor of the advancement of humanity by its own

efforts."Collins Concise Dictionary

"That which is characteristically human, not supernatural, that which belongs to

man and not to external nature, that which raises man to his greatest height or
gives him, as man, his greatest satisfaction." Encyclopedia of the Social Sciences

"A system of thought that centers on humans and their values, capacities, and
worth."American Heritage Dictionary.

The word "humanism" has a number of meanings, and because authors and
speakers often don't clarify which meaning they intend, those trying to explain
humanism can easily become a source of confusion. Fortunately, each meaning of
the word constitutes a different type of humanism -- the different types being easily
separated and defined by the use of appropriate adjectives.

Literary Humanism is a devotion to the humanities or literary culture.

Renaissance Humanism is the spirit of learning that developed at the end of the
middle ages with the revival of classical letters and a renewed confidence in the
ability of human beings to determine for themselves truth and falsehood.
 Cultural Humanism is the rational and empirical tradition that originated largely
in ancient Greece and Rome, evolved throughout European history, and now
constitutes a basic part of the Western approach to science, political theory, ethics,
and law.

Philosphical Humanism is any outlook or way of life centered on human need

and interest. Sub-categories of this type include Christian Humanism and Modern
Humanism.

Christian Humanism is defined by Webster's Third New International Dictionary

as "a philosophy advocating the self- fulfillment of man within the framework of
Christian principles.

" Modern Humanism, also called Naturalistic Humanism, Scientific Humanism,

Ethical Humanism and Democratic Humanism is defined by one of its leading
proponents, Corliss Lamont, as "a naturalistic philosophy that rejects all
supernaturalism and relies primarily upon reason and science, democracy and
human compassion." Modern Humanism has a dual origin, both secular and
religious, and these constitute its sub-categories.

Secular Humanism is an outgrowth of 18th century enlightenment rationalism

and 19th century freethought. Many secular groups, , advocate this philosophy.

Religious Humanism emerged out of Ethical Culture, Unitarianism, and

Universalism. Today, many Unitarian- Universalist congregations and all Ethical
Culture societies describe themselves as humanist in the modern sense..

Historical Retrospect of Humanism

Humanism is a fairly new name for a very old philosophy. The basic principles of humanism --
claims and an emphasis on living a fulfilling and ethical life without religion -- have been
embraced by a wide variety of thinkers in different cultures for thousands of years. But not
until the twentieth century did the word "humanism" become the common term for this
worldview..

Many of these humanist traditions have survived in some form to contribute to the humanist
philosophies of the twenty-first century. Important humanist traditions include the great
teachers and philosophical movements of Ancient China and India between three thousand and
two thousand years ago; the philosophies of classical Greece and Rome, which survived in the
Muslim world during the European Dark Ages and Medieval period, finally returning to
Europe in the ; Renaissanc and the flowering of scientific and humanist thought in the
eighteenth-century

The humanist tradition in ancient India

Various societies at different times have dazzled with their bursts of creative and intellectual
energy. Historians have a penchant for dubbing them Golden Ages. Examples include the
Athens of Herodotus, the Baghdad of Haroun al-Rashid, and the India of the Buddha. But
though India has long been famous for its "ancient wisdom", the few historical sources refers
that around 600-500 BCE in parts of the Indo-Gangetic plain of north India, people were
asking some very bold and original questions: What is the nature of thought and perception?
What is the source of consciousness? Are virtue and vice absolute or mere social conventions?
Old traditions were under attack, new trades and lifestyles were emerging, and urban life was
in a churn, reducing the power of uptight Brahmins

It comes as a surprise to many that in ancient "spiritual" India, atheistic materialism

was a major force to reckon with. Predating even the Buddhists, is one of the earliest
materialistic schools of Indian philosophy, named after one Carvaka, Carvaka Philosophy is a
fanatical effort made to rid the age of the weight of the past that was oppressing it. It is a
system of Indian philosophy that adopted numerous forms of philosophical agnosticism and
religious impassivity. The branch is also known as Lokayata philosophy, as is stated in the"Rig
Veda"

Greek Humanism

“The Greeks originated the Western humanist tradition. They valued the human
personality and sought the full cultivation of human talent. In the Greek view, a
man of worth pursued excellence, that is, he sought to mold himself in accordance
with the highest standards and ideals. …. [Homer’s] great epics, The Iliad and The
Odyssey, contain the embryo of the Greek humanist tradition: the concern with
man and his achievements., Greek culture is notable for its focus on humanity. that
recognized that "man is the measure of all things," Greek culture explored and
celebrated humanity

Perhaps the earliest person we might be able to call a "humanist" in some sense
would be Protagoras, a Greek philosopher and teacher who lived around the 5th
century BCE. Protagoras exhibited two important features which remain central to
humanism even today. First, he appears to have made humanity the starting point
for values and consideration when he created his now-famous statement "Man is
 the measure of all things." In other words, it is not to the gods that we should look
when establishing standards, but instead to ourselves.

Socrates, the central figure in Plato's Dialogues, picks apart traditional positions and
arguments, revealing their weaknesses while offering independent alternatives. Aristotle
tried to codify standards not only of logic and reason, but also of science and art. Democritus
argued for a purely materialistic explanation of nature, claiming that everything in the
universe is composed of tiny particles - and that this is the true reality, not some spiritual
world beyond our present life.

Epicurus adopted this materialistic perspective on nature and used it to further develop his own
system of ethics, arguing that the enjoyment of this current, material world is the highest
ethical good towards which a person can strive. According to Epicurus, there are no gods to
please or who might interfere with our lives - what we have here and now is all that should
concern us.

The Renaissance and the birth of science

The Renaissance started as a movement to regain the intellectual glories of the ancient world,
but ended by giving birth to the modern world. The Renaissance (from the French term
meaning "rebirth") describes the period in European history beginning in the late fourteenth
century and continuing through to the early seventeenth century. The characteristic intellectual
outlook of the period is known as Renaissance humanism

Renaissance humanism

Renaissance humanism was an intellectual movement in Europe of the later Middle Ages and

the Early Modern period. It was the nineteenth century German historian Georg Voigt (1827-91) who
dentified Petrarch as the first Renaissance humanist.  Petrarch was "the first to put into words the
notion that the centuries between the fall of Rome and the present had been the age of Darkness.
Renaissance humanism" marks the transition between medieval Supernaturalism and the
scientific and secular outlook of modernity
.As the Renaissance progressed, leading thinkers became increasingly skeptical of medieval
Christian dogma.. The Italian scientist Giordano Bruno (1548-1600) criticized Christian ethics,
and called for tolerance of differing religious beliefAt the same time as Galileo, the English
philosopher Francis Bacon was arguing in favor of science based on reason and factual
evidence..."
The Age of Reason

It was this commitment to the scientific study of the world, combined with the increasing
Secularism and individualism of European culture, that gave birth to the Enlightment -the
Age of Reason -- of the eighteenth century
.Perhaps the most influential political thinker of the Enlightment was Charles de Secondat,
Baron de Montesquieu. Montesquieu developed the concept of a democratic republic with a
"separation of powers" to help guarantee individual freedoms. Another philosopher , Voltaire,
became famous for his crusades against injustice and his stinging critiques of Christianity.

Nineteenth and Twentieth Centuries

Eliot and her circle, who included her companion George Henry Lewes ) and the abolitionist
and social theoristHarriet Martineau, were much influenced by the Positivism of Auguste
ComteComte had proposed an atheistic culte founded on human principles—a secular Religion
of Humanity  Eliot and Martineau, liked the idea of a religion of humanity,.

Active in the early 1920s, F.C.S. Schilrer  labeled his work "humanismCharles Francis
Potter founded the First Humanist Society of New York whose advisory board includedJulian
Huxley, John Dewey, Albert Einstein and Thomas Mann.

This brief history of the development of humanist ideas, therefore, ends with the the birth of the
modern world based on the humanist values of science, human rights, secularism, and free
inquiry
Metaphysical Position of Humanism

The second Humanist Manifesto, published in 1973 states; "As in 1933, humanists still believe
that traditional theism, especially faith in the prayer-hearing God, assumed to love and care for
persons, to hear and understand their prayers, and to be able to do something about them, is an
unproved and outmoded faith. "Salvationism, based on mere affirmation, still appears as
harmful, diverting people with false hopes of heaven hereafter. Reasonable minds look to other
means for survival."

The manifesto itself regards humanism as a religion. The very first sentence reads: "Humanism
is a philosophical, religious and moral point of view as old as human civilization itself."(1) So,
humanism not only has its "holy books," but has a view of God as well: It says there is no God

The manifesto goes on to say, "We find insufficient evidence for belief in the existence of a
supernatural; it is either meaningless or irrelevant to the question of the survival and fulfillment
of the human race. As nontheists, we begin with humans not God, nature not deity.", there
seems a definite decline in the strength of the super naturalistic outlook. The whole tenor of life
during the Renaissance was one of indulgence, a catering to nature rather than a subjugation of
nature to higher supernatural powers. God was not dethroned. Rather He was viewed as one
who was congenial to man’s attempts to develop his individuality to the fullest
Concept of the Self
Humanism cultivated a philosophy wherein theology and what they called "speculative
metaphysics .According to the Humanists, there is no such thing as the soul. One does not and
cannot perceive the soul, and one cannot establish its existence with the help of inference,
because inference is not a valid source of knowledge. The Humanists state that consciousness
is not due to the soul. When a man dies, his/her consciousness goes away and one cannot
prove that it vanishes and exists somewhere else. Being conscious is a peculiar quality of the
living human body. It can keep back the consciousness so long as the physical parts are
healthy and stay together in a certain form. Consciousness thus is an emergent quality of the
physical parts coming together in specific proportions. For example, when yeast is blended
with certain juices, they turn into wine. The property of being wine is a new quality which
yeast and juices obtain when blended. Therefore, according to Humanistic metaphysics, life
also is only a new configuration of matter. Nothing but matter is real. Therefore the soul or
self-awareness is only the physical body with a new emerging quality. The Humanism
metaphysics speak of the mind which is different from the soul . But appear to think of mind
as the consciousness in its knowing function, which of course is not separate from the body.
The body together with its consciousness is the soul and consciousness in its experiencing
function is the mind. Mind knows the external world through the senses.

Humanism defended a complete reductive materialism according to. Consciousness

arises from the material structure of the body and characterizes the body itself—rather than a
soul—and perishes with the body. proclaimed that humans literally go from earth to earth,
ashes to ashes, dust to dust:

According to the Humanism the soul is only the body qualified by intelligence. It has no
existence apart from the body, only this world exists Humanism metaphysics states that
nothing that is not perceived with the senses or consciousness is real and existing". The
Humanism state that consciousness is not due to the soul . When a man dies, his/her
consciousness goes away and one cannot prove that it vanishes and exists somewhere else.
Being conscious is a peculiar quality of the living human body. It can keep back the
onsciousness so long as the physical parts are healthy and stay together in a certain form.
Consciousness thus is an emergent quality of the physical parts coming together in specific
proportions.. Therefore, according to Humanism metaphysics, life also is only a new
configuration of matter. Nothing but matter is real. Therefore the atman or self-awareness is
only the physical body with a new emerging quality.

The Humanism metaphysics speak of the mind which is different from the soul . But appear to
think of mind as the consciousness in its knowing function, which of course is not separate
from the body. The body together with its consciousness is the soul and consciousness in its
experiencing function is the mind. Mind knows the external world through the senses. The
world is the material world only.

Humanism metaphysics are of the faith that there is no external cause for the elements
coming together and obtaining the qualities of life and consciousness. It is their inherent
quality to come together and to have those qualities. However one cannot generalise on this
process and establish a law that, whenever these elements come together in certain ratio, life
and consciousness will emerge. The elements may alter their nature any time. One cannot,
therefore say that Nature comprises some eternal laws. In this school the elements, , when
transformed into the body, intelligence is produced” just as the intoxicating power of some
herbs is developed from the mixing of certain ingredients. When the body is destroyed,
intelligence at once perishes also.

Therefore the soul is only the body distinguished by the attribute of intelligence, since there
is no evidence for any self distinct from the body. Therefore the existence of such a separate
self cannot be proved ,According to the Humanism , the soul is only the body qualified by
intelligence. It has no existence apart from the body, only this world exists .

Concept of God

. The existence of God was a standard topic for rational debate.. The atheists put forward
excellent rejoinders, like the following: "If the universe requires a maker because it undergoes
change, even God needs a maker because he sometimes creates, sometimes destroys." " They
did not believe in the theory of divine creation of the universe by a supernatural power.
According to them, if there is a benevolent God supervising humanity, then why is it that a
majority of the human population is in the throes of misery and suffering? If there is a just
God above us, then why is there so much injustice on the earth, against the poor and deprived
sections of society?"

Accepting only perception as the valid source of knowledge, the Humanism disapproved the
reality of God. No one has ever seen God and no one can see him in future. There is no
heaven, no hell, no God, and there are no objective ethical laws. The only laws binding men
are the laws of the state, obedience to which brings rewards and disobedience of which
fetches punishment. And the science of the laws of state is the only science worth studying.

Humanists believed only in the present existing world. They did not believe in the theory of
divine creation of the universe by a supernatural power. According to them, if there is a
benevolent God supervising humanity, then why is it that a majority of the human population
is in the throes of misery and suffering? If there is a just God above us, then why is there so
much injustice on the earth, against the poor and deprived sections of society?

Epistomological position of Humanism.

The Renaissance scholar contended that man’s most elevated natural faculty was reason.
Revelation was the basis for sacred science but its source was supernatural. Experience gave
knowledge of particulars which did not become true knowledge until reason had abstracted the
essence of such particulars. In fact, animals, especially of the higher species, could acquire
knowledge of particulars. Clearly, then the Renaissance witnessed a major break in the
dominance of revelation as the source of knowledge. Individual reason became the thinker’s
guide.

Of the three important sources of knowledge accepted in common by all the orthodox
schools (perception, inference, and verbal testimony), the Humanist accepted only perception
as the valid source of knowledge and rejected both inference and verbal testimony. Whatever
we know through perception is true and real.

Humanism theory of knowledge is not exactly skepticism or agnosticism, but a fairly

thoroughgoing positivism. They accept the reality of whatever we can perceive with our
senses and deny the reality of whatever we cannot so perceive. They did not deny the formal
validity of inference, because they used the very laws of inference to show that we could not
obtain material truths about the world through inference.

Humanistic theory of knowledge speak that there is no existence of causal laws. Every event
is a chance; everything comes into existence and passes out of it according to its own nature.
Even this nature is not a universal law; it too is subject to change. The Humanists make a
strong attack on verbal testimony. Verbal knowledge is only knowledge of words and their
meanings are based upon inference. But it has already been pointed out that inference is a
dicey source of knowledge.. For either reason, verbal testimony is not a reliable source of
knowledge.

. The Humanism theory of knowledge is not exactly scepticism or agnosticism, but a

fairly thorough going positivism. They accept the reality of whatever one can perceive with
 one`s senses and refute the reality of whatever one cannot perceive..

. The Humanism believed sense perception alone as a means of valid knowledge.Since

inference is not a means of valid knowledge, all supersensible things like "destiny," "soul," or
"afterlife," do not exist. To say that such entities exist is regarded as absurd, for no
unverifiable assertion of existence is meaningful The Humanists did not deny the difference
between the dead and the living and recognized both as realities. A person lives, the same
person dies: that is a perceived, and hence the only provable, fact. In this regard, the
Humanists found themselves at odds with all the other religions of the time.

1. Humanists recognize that intuitive feelings, hunches, speculation, flashes of inspiration,

emotion, altered states of consciousness, and even religious experience, possess no valid means
to acquire knowledge First, knowledge based on verbal testimony is inferential and so vitiated
by all the defects of inference. They saw the scriptures as characterized by three faults: falsity,
self-contradiction, and tautology. On the basis of such a theory of knowledge, The Humanists
defended a complete reductive materialism according to which the elements are the only
original components of being; all other forms are products of their composition These
elements, in turn, were said to be composed of atoms, indivisible units which were conceived
as immutable, indestructible and having existed for all time. The properties of any given object
were determined by the atoms that comprised it. Likewise, consciousness and the senses
were the result of a particular combination of atoms and the proportions in which they were
combined. After the death of an organism, this combination disintegrated into elements that
then combined with corresponding types of atoms in inanimate nature.. From these alone,
when transformed into the body, intelligence is produced—just as the intoxicating power of
some herbs is developed from the mixing of certain ingredients. When the body is destroyed,
intelligence at once perishes also.
.
Therefore the soul is only the body distinguished by the attribute of intelligence, since there
is no evidence for any self, distinct from the body. Therefore the existence of such a separate
self cannot be proved, because this school holds that perception is the only source of
knowledge and does not allow inference as an alternative source.. .

Rejection of the soul as separate from the body led the Humanists to confine their thinking
to this world only. This does not mean that they denied the cause-effect relationship. They
accepted the "like causes like result" rule, restricted it to this life and this world and admitted
exceptions to that rule.

Axiological position of Humanism

Humanism is a philosophy for the here and now. Humanists regard human values as making
sense only in the context of human life rather than in the promise of a supposed life after death.

Humanism is a philosophy of compassion. Humanist ethics is solely concerned with meeting

human needs and answering human problems--for both the individual and society--and devotes
no attention to the satisfaction of the desires of supposed theological entities.

Concept of Social Values

Humans evolved as social animals, which is the only reason humanity has
developed culture and civilization, and now in fact depends on them. This means that even in
the neutral terms of differential reproductive success, humanity's future as a species depends
on developing and maintaining a healthy and productive culture and civilization. Any behavior
contrary to that end threatens humanity's survival and the survival of one's neighbors, kin,
and descendants. Likewise, this means humans have been "designed" by blind natural forces
to require a healthy society in order to flourish and feel happy and content. Therefore the
pursuit of human happiness requires the pursuit of a healthy society so people can live in it,
interact with it, and benefit from it.

Humanism is in tune with today's enlightened social thought. Humanists are committed to civil
liberties, human rights, church-state separation, the extension of participatory democracy not
only in government but in the workplace and education, an expansion of global consciousness
and exchange of products and ideas internationally, and an open-ended approach to solving
social problems, an approach that allows for the testing of new alternatives.

Humanism is, in sum, a philosophy for those in love with life. Humanists take responsibility for
their own lives and relish the adventure of being part of new discoveries, seeking new
knowledge, exploring new options. Instead of finding solace in prefabricated answers to the
great questions of life, Humanists enjoy the open-endedness of a quest and the freedom of
discovery that this entails.

The Humanist Manifesto goes on to state, "we can discover no divine purpose or providence for
the human species. While there is much that we do not know, humans are responsible for what
we are or will become. No deity will save us; we must save ourselves."

And humanism has a firm position on ethics. Their "bible" says, "Moral values derive their
source from human experience. Ethics is autonomous and situational."

In other words, morals are not derived from absolutes given by God, but are determined by the
individual from situation to situation. By and large, the humanists deplore any reference to
them as being "religious.".

Concept of Truth

Humanism is a realistic philosophy. Humanists recognize the existence of moral dilemmas and
the need for careful consideration of immediate and future consequences in moral decision
making.

Humanism is in tune with the science of today. Humanists therefore recognize that we live in a
natural universe of great size and age, that we evolved on this planet over a long period of time,
that there is no compelling evidence for a separable "soul," and that human beings have certain
built-in needs that effectively form the basis for any human-oriented value system.

Humanism is in tune with new technological developments. Humanists are willing to take part
in emerging scientific and technological discoveries in order to exercise their moral influence
on these revolutions as they come about, especially in the interest of protecting the environment

Because of the humanist’s preoccupation with intellectual values he is often accused of denying
the value of developing moral virtue in the young. Although this characterization may fit some
of the Renaissance teachers and scholars, especially at he university level, it is not quite so apt
when applied to the lower schools. Perhaps a more accurate description of their view is that
they believed in character education but that it was not the prime concern of the school to
provide it. The home and other educational agencies should assume the task of inculcation
moral virtue in the young by instruction and good example..

The concept of Beauty ( Aesthetics)

The principal enunciated above regarding the ethical or moral values of the Renaissance hold
also for aesthetic values, at least in the sense that these values are rooted in human nature. Art
in all its forms, but especially literature, is the most excellent product of the human mind.
Following the lead of the Greek and Roman artists and authors the masters of the Renaissance
glorified man human nature. The exemplars of style, of form, and the like were from classical
masterpieces. In cases where the vernacular was used in literature, such as in Dante’s inferno,
the ancient writing provided the themes and to some extent the style. The painting, sculpture,
and architecture of the Renaissance followed closely the realistic form of ancient pieces. The
works of Van Eyck, da Vinci, and Michelangelo might be cited as examples.

The Religious Values

The ethical and aesthetic theories described above fostered another development which is to
become very important in naturalistic education of succeeding centuries, namely, the supreme
value of the individual. The religious doctrines proposed by the reformers lent their support to
the individualistic philosophy of the Renaissance. With the demand for religious freedom, by
both Catholic and Protestant sects, came the demand for personal freedom. Individual freedom
thus emerged as one of the most desirable human values. Thought this freedom was not granted
to the pupil in lower schools, it became the mark of the mature scholar.

To summarize the value orientation of this period, it seems correct to assert that the revival of
human values (as opposed to supernatural values) is the most significant development. Of these
human values, those involving the intellect of man received the greatest emphasis. Education
and culture were measured by one’s elegance of style, eloquence, and knowledge of classical
lore. The personal pride in individual acumen fostered the search for freedom from the
restrictive control of the Church and temporal rulers. The seeds of the hedonism of Rousseau
and the rugged individual of later centuries took root during the Renaissance and Reformation.
 Humanism in Education

The Humanism has brought great effect in various fields of education. The aims, the
curriculum, the methods of teaching the outlook towards the child, the teachers, the discipline
and the system of education all were given new blood. Humanism in education dragged the
education from the old traditions, idealism and the high and low tides to the real surface.

In the field of education and especially in society today, "humanistic education" is the subject
of considerable interest and controversy. Many people of good will immediately react "for it" or
"against it," depending on previous experience with the term...Actually, the term means many
different things to different people. What follows is a very brief attempt by a number of
educators to clarify the term "humanistic education" by describing what it is and what it is not...

Fundamental Principles of Education in Humanism

. Most educators who advocate humanistic education typically intend this approach to mean one
or more of three things:

1. Humanistic education teaches a wide variety of skills which are needed to function in today's
world--basic skills such as reading, writing and computation, as well as skills in
communicating, thinking, decision-making, problem-solving and knowing oneself.
2. Humanistic education is a humane approach to education--one that helps students believe in
themselves and their potential, that encourages compassion and understanding, that fosters self-
respect and respect for others.
3. . Humanistic education deals with basic human concerns--with the issues throughout history
and today that are of concern to human beings trying to improve the quality of life--to pursue
knowledge, to grow, to love, to find meaning for one's existence.

According to Gage and Berliner (1991) some basic principles of the humanistic approach that
were used to develop the objectives are:

1. Students will learn best what they want and need to know. That is, when they have developed
the skills of analyzing what is important to them and why as well as the skills of directing their
behavior towards those wants and needs, they will learn more easily and quickly.
2. Knowing how to learn is more important than acquiring a lot of knowledge. In our present
society where knowledge is changing rapidly, this view is shared by many educators, especially
those from a cognitive perspective.
3. Self-evaluation is the only meaningful evaluation of a student's work. The emphasis here is on
internal development and self-regulation. While most educators would likely agree that this is
important, they would also advocate a need to develop a student's ability to meet external
 expectations..
4. Feelings are as important as facts. Much work from the humanistic view seems to validate this
point and is one area where humanistically-oriented educators are making significant
contributions to our knowledge base.

5 Students learn best in a non-threatening environment. This is one area where humanistic
educators have had an impact on current educational practice. The orientation espoused today
is that the environment should by psychologically and emotionally, as well as physically, non-
threatening

Humanism and Aims of Education

The “Epistemology” gives the clue to determining humanistic education aims. Since reason or
intellect is man’s noblest quality it behooves educators to concentrate their efforts on the
development of intellectual power.

It is true that noted humanists, such as Vives and Erasmus, mentioned character formation as
a goal of education. Within the context of classroom instruction, however, moral education
was definitely allotted a minor role. classroom activities were directed almost exclusively to
the building of intellectual-verbal skills within the student. .

It seems, then, that for the humanist, the primary aim of the Education as distinct from the
broad notion of education carried on in the home, church, and social institutions, was the
cultivation of the intellect of the student

The goal of education should be to foster students' desire to learn and teach them how to
learn. Students should be self-motivated in their studies and desire to learn on their own

As described by Gage and Berliner (1991) there are five basic objectives of the humanistic view
of education:

1. promote positive self-direction and independence (development of the regulatory system);

2. develop the ability to take responsibility for what is learned (regulatory and affective systems);
3. develop creativity (divergent thinking aspect of cognition);
4. curiosity (exploratory behavior, a function of imbalance or dissonance in any of the systems);
and
5. an interest in the arts (primarily to develop the affective/emotional system). . .

Humanism and Concept of teacher

The role of the teacher is important in successfully educating children. The

teacher must capture the child’s interest and build on the natural motivation that exists.
Teachers need to remember to vary their teaching methods to accommodate each individual
learning style. Not all children learn at the same pace or are at the same point; therefore, the
teacher must vary his/her style. knowledge should be organized and relate to current
experiences Teacher is a facilitator; helper; partner; promotes, but does not direct learning, sets
mood for learning, acts as a flexible resource for learners

There are a variety of ways teachers can implement the humanist view towards education.
Some of these include:

1. Allow the student to have a choice in the selection of tasks and activities whenever possible.
2. Help students learn to set realistic goals.
3. Have students participate in group work, especially cooperative learning, in order to develop
social and affective skills.
4. Act as a facilitator for group discussions when appropriate.
5. Be a role model for the attitudes, beliefs and habits you wish to foster. Constantly work on
becoming a better person and then share yourself with your students.

Humanistic educators believe that both feelings and knowledge are important to the learning
process. Unlike traditional educators, humanistic teachers do not separate the cognitive and
affective domains:

Humanism and Curriculum

The humanist’s complete absorption in the classics had far-reaching effects on educational
theory and practice. Literary style and eloquence (in Latin, of course) became the outward sign
of the educated gentleman. The “kitchen Latin” of the medieval writer was ridiculed. The closer
one came to perfect imitation of classical style, the nearer one approached intellectual
perfection. Thus, the schools of the Renaissance and Reformation era became centers for
linguistic training. There was no place for vocational or health education.

. Thus, beyond the very rudimentary training given in basic skills, the curriculum of the times
was almost exclusively made up of the study of Latin and Greek grammar and the classics.
Mathematics, history and astronomy and a few other subjects were allotted very little school
time. Vocational education was school function at all since it was given by the skilled
tradesman as on the job training. .

The Jesuits divide the curriculum into five levels or grades roughly equivalent to the junior and
senior high school years in American education. The first level was devoted to study of
elementary Greek and Latin grammar and supplemented by easy readings from Latin literature.
Intermediate grammar was taught at the second level. More difficult selections such as Aesop’s
Fables in Greek, and Cicero, Caesar, and Ovid in Latin made up the reading lists. The third
level covered advanced grammar and composition using more difficult selections from the
classics as models.At the fourth level the study of rhetoric was introduced along with a
complete review of grammar and syntax to assure their mastery. At the time the student was
expected to be able to handle the most difficult pagan and Christian classics with relative ease.
The highest (fifth ) level in the course of studies was intended to produce perfect classical style
in speaking a writing Latin. The measure of the student’s success in this endeavor was the
imitation of Cicero’s style. The classical literature studied was chose for its lofty style and
beauty.

The classical part of the curriculum made up at least two-thirds or the program. As we
mentioned in the section on “Methodology,” history, philosophy, and mythology were normally
treated in the context of the classical literature. Religion was taught as a separate subject.
Physical education was extracurricular and usually part of organized sport activates. Attendance
at Mass and devotional exercises were required at boarding schools and sometimes of day
students.

The intellectualistic orientation of this humanistic curriculum is obvious. These schools were
no place for “intellectual lightweights.” Satisfactory completion of this course of studies
opened the door to the universities and to positions of leadership in the government. Any
student whose mind had been disciplined by the classical curriculum was intellectually
prepared for the challenges of statesmanship an responsibilities of the learner professions.

Humanism and achievement Evaluation

Very vigorous oral and written exams were administered to determine whether the student
should pass on to the next level. For these tests the student was expected to know all the
vocabulary, grammar, spelling, and literary selections of each level . But now the Humanistic
educators believe that grades are irrelevant and that onlyself-evaluation is meaningful. Grading
encourages students to work for a gradeand not for personal satisfaction. In addition,
humanistic educators are opposed to objective tests because they test a student's ability to
memorize and do not provide sufficient educational feedback to the teacher and student.

Humanism and Concept of Student

Learner is highly motivated and self-directed; assumes responsibility for learning and
self-development He has continuity formal structure antecedents in the past and a yearning
toward the future. His experience has some continuity throughout changing events and places
and in order to explain this we must recognize that the self is a common factor in all of these
experiences. The self has form as well as continuity..

The learner possess a unique selfhood, self-realization supplements freedom as such with
value concerns. Freedom does not carry built-in guarantees that it will be turned to good ends.
In order to be freedom it must be free to make us miserable. The how of choosing, as well as
the what which is chosen is a necessary ingredient of the good life.

The student is an experiencing organism capable of using intelligence to resolve its

problems. He learns as he experiences; as he dose and as he undergoes. As a thinking
organism his experiences, and his reflections upon those experiences become a part of him
determining his likes, dislikes, and the future direction of his learning. The Humanist views the
student as a whole organism constantly interacting with the environment

     “Humanism in education recognizes the importance of the child. The child is a real unit
which has real existence. He has some feelings, some desires and some powers. All these can
not be overlooked. These powers of the child shall have to be given due regard at the time of
planning education. Child can reach near reality through learning by reason. Child has to be
given as much freedom as possible. The child is to be enabled to proceed on the basis of facts,
The child can learn only when he follows the laws of learning.”

Instructional Methodology

Even though some scholars of the Renaissance discussed the problems of methodology, the
teachers in the lower schools failed to make any significant changes in their approach to
teaching. As we mentioned above, the Renaissance scholar clamored for freedom and creativity
– for himself, but not for school boys. Instead they demanded perfect imitation, on the part of
students, of the classical style of the ancients. Teachers even employed the exact methods of the
ancient educationists, especially Quintilian’s..
Lateron, the Jesuits, develop a new teaching method.. This method, called the prelection, was
devised by experienced classroom teachers It goes well beyond the recommendations of
Quintilian by proposing definite steps which the teacher should follow at each grade level.

At the highest level, where the teacher sought to perfect style and eloquence, the teacher
explained a selection chosen from the classics until he was quite certain his students understood
it. He then analyzed the selection for its artistic structure, pointing up the basic principles or art,
narration, and persuasion. If the passage contained any material of an ethical, theological, or
historical nature, it was brought up at this time. Finally ,the teacher analyzed each word or
phrase and pointed out its grammatical and synatictical structure, its beauty, variety, and
rhythm in the context of the whole passage. At this level, the method proceeded from the
general to the specific – from an entries selection to each word in it.

At the next level down the educational ladder the teacher spent more time on etymology, the
beauty and forcefulness of Latin style, and the many variations possible in writing and speaking
Latin. Attention was given to explaining the historical context of such writers as Caesar, Livy,
and Tacitus. All of these teacher activities were considered necessary so that the student
imitated the style of the classical author.

At the lower levels the technique was reversed. The analysis proceeded from individual words
to the whole passage. This approach was considered essential since, at he lower level, the
purpose of the lesson was mastery of grammar. Thus the teaches would first translate each
world and sentence, explaining subjects, predicates, and modifiers. Exact meanings of words,
proper word sequence in sentences, correct placement of modifiers were “drilled into” the
students. Students were expected to copy the teacher’s explanation and assigned themes based
on the most beautiful passages in the material translated. When this procedure was completed
the teacher culminated the lesson by translating the whole passage. If need be the teacher would
repeat the entire lesson one or more times until the student had mastered the material.

Several other points about the prelection method, especially at lower levels, are worth noting.
The method was mainly teacher centered. The teacher introduced each new passage : the
student not permitted to go ahead on his own lest he make mistakes. The teacher conducted the
many vocabulary and grammar drills. Students were to write only the items in their notebooks
which the teacher dictated. Students were expected to repeat verbatim what the teacher had
given in the lesson. This approach, it was believed, would provide the student with the mental
discipline imposed by the subject matter itself (grammar and syntax) coupled with that of the
teacher’s logical analysis of the material.

Humanism and Concept of Disciplene

Discipline is adjustment to objectivity. It is necessary in order to enable the child to

adjust himself to his environment and concentrate on his work. Bringing out change in the real
world is  impossible. The student himself is a part of this world. He has to admit this fact and
adjust himself to the world.

A disciplined student is one who does not withdraw from the cruelties, tyrannies,
hardships and shortcomings pervading the world. Humanism has vehemently opposed
withdrawal from life. One has to adjust oneself to this material world.

Agencies of Education

During the medieval period and for many centuries prior to it, the family and church were the
primary educational agencies. Public educating passed out of the educational scene with the
collapse of the Roman empire. During the Dark Ages education was kept alive only in the
monastic schools.

At the height of the Renaissance many schools flourished under private auspices, usually that of
a scholar. For example Vives was head of a school for young ladies. Also there were many
schools in the court of the nobles and aristocracy. The complete break with church-controlled
education came with the Reformation.

The reformers maintained that education was a state function. Thus, one finds the first
completely independent public school system in the Protestant district of Wurtemberg,
Germany about the middle of the sixteenth century..

The Renaissance and Reformation, then, again appeared to serve ad the transitional stage
between church control of education to the acceptance of the state (local, state-wide, or
national) as the primary educational agency. The recent break down of the family in complex
twentieth-century industrial society has involve the state in educational policy-making to such
an extent that the role of the family in such matters had been almost totally eclipsed

Critical Appraisal of Humanism

Humanism is often depicted as denying spiritual values and is accordingly "represented as

discarding morality, and preaching what is reproachfully described as the principle of 'good
and no conscience”. However, some scholars believe, however, that this is a misunderstanding
of the Humanism position since "no serious thinker could have included such a teaching”
Humanism believes not in the notion of stringent philosophy, but in liberal beliefs. Hence, they
refute most of the already-established rules in the context of philosophy

Another criticism often leveled at the Humanism movement is that it is essentially anti-
intellectual. While this is perhaps an overstatement, it is true that the main area of concern
for Humanists is the marketplace of daily life. Thus, those philosophies oriented toward a
rather rationalistic a priori type of thought will find the Humanists empirical and anti-
intellectual.

The weakest points in the Humanist’s chain of thought, and the one that has probably
subjected the Humanists to more valid and invalid criticism than any other is their theory of
truth. If truth is seen as constantly being changed and tested, rather than as a stable body of
knowledge, the whole stability of the universe is previous experience, which has been
oriented toward finding and cataloging such truths, will go for naught. All other major
philosophical systems are concerned with the nature of truth, and historically the vast
majority have found a core of stable, unchanging, absolute values on which they could rely.
The very fact that Humanism challenges the existence of this core makes it, for many, a
dangerous and radical philosophy

Merits of Humanism

Humanistic education is essential for preparing young people to be citizens in a

democracy. If democracy is to work, its citizens must be educated. They must know how to
gather information, distinguish fact from opinion, analyze propaganda, understand many
different viewpoints, understand justice, think for themselves, communicate their opinions
clearly, and work with others for the common good. These are among the most important skills
that humanistic education seeks to teach our youth.

Humanistic education enhances the teaching of the basics. Many of the major books and
articles on humanistic education show teachers how to do a more effective job of teaching
reading, writing, math, social studies, etc. Many of the best traditional-subject-matter teachers
integrate humanistic education methods and materials into their basic curriculum. Rather than
ignoring the basics, humanistic educators seek to expand our concept of what basic education
 is, saying that basic skills for surviving in today's world go beyond reading, writing,
computation, and vocational skills and include other skills for communicating, problem-solving
and decision-making.

Humanistic education is not psychotherapy. It is not the goal of humanistic education to help
students overcome deep-seated emotional problems. Rather, humanistic education seeks to help
students to lean useful skills for living and to deepen their understanding of issues relevant to
their academic and social development. Teachers do not need to be trained psychologists to
conduct humanistic education activities. They do require sensitivity to students, classroom
management skills, and the ability to conduct a class discussion. These skills are within the
grasp of all good teachers.

Humanistic education is supported by years of research and experience. One of the

strongest reasons for supporting humanistic education is that, when done effectively, students
learn! Considerable evidence shows that cooperative learning structures higher self-concepts,
and the student's motivation and interest in learning all are related to greater academic
achievement. Studies also show that humanistic education can lead to fewer discipline
problems, less vandalism and reduced use of illegal drugs...Such research findings do not prove
that particular humanistic education methods should be used in all situation..

Humanistic education encourages parent involvement in the schoolsWhat parent does not
sometimes wish his or her children would listen more respectfully, choose less impulsively,
calm down when overexcited, learn to be assertive without being aggressive, or make better use
of their time? Many humanistic education methods teach students how to do these things..
Several humanistic education approaches teach students to relax and control their nervous
energy and to plan and take more responsibility for their time

Humanistic educators believe that schools have a role to play in the "values education" of
students. While the home and religion have the major responsibility in the value development
and moral development of children, the school also has a legitimate role. Few parents have ever
questioned the school's role in encouraging the values of punctuality, fairness, health, courtesy,
respect for property, neatness and the like. Humanistic educators believe schools also should
encourage the democratic and humanitarian values of tolerance, self-respect, freedom of
thought, respect for others, social responsibility and the like. Schools cannot and should not be
"value-free."

Referances

1. Adams, “The Educational Theory” Macmillan &Co.

2. Broudy, Harry S., Building a Philosophy of Education. Englewood Cliffs, N.J. Prentice-Hall, Inc.,
1961.
3. Butler, J.Donald, Four Philosophies and Their Practice in Education and Religion. New York:
Harper & Row, Publishers, 1957.
4. Cunningham, J.K., “Problems of Philosophy, p-05.
5. Frank Thilly, “A History of philosophy”, Central Publishing House, Allahabad.
6. John Dewey, “Reconstruction in Philosophy,” p-38. London, University of London Press Ltd.
1921.
7. John Locke, “An Essay Concerning Human Understanding 1960, Introduction.
.
8. Rusk, R.R., “Philosophical Basis of Education” p-68, footnote, London, University of London
Press, 1956..
9. The Concise Oxford Dictionary, Sixth Edition, III. Impression, 1976, p-868.
Herbart, J.F., The Science of Education. Boston : D.C.Heath & Company, 1902.

10 .Weber, Christian O., Basic Philosophies of Education. New York : Holt, Rinehart and
Winston, Inc., 1960