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A teacher's personal philosophy of education is a critical element in his or her approach to


guiding children along the path of enlightenment.
- Barbara Wilt

The philosophical watertightness and eloquence of novice-generated philosophies may lack


somewhat in academic integrity, but I have found the raw passion of many people's
personal philosophies to be significant in challenging and shaping my own philosophy.

What's more, personal philosophies guide practice far more than ivory tower philosophies.

  
        

Here are some links to samples of personal philosophies of education for you to explore.
There are roughly in order of "fame" or well-knowness:

Ê ½y credo - Albert Einstein


Ê ½y pedagogic creed - John Dewey, the most significant educational philosopher of
the 20th century; he emphasized the subject nature of students' experience
Ê Œaulo Freire - arguably the second most significant educational philosophyer, behind
Dewey, emphasized social justice and education for the liberation of the oppressed
Ê The philosophy of freedom - Rudolf Steiner, major alternative education philosopher
Ê ½ontessori philosophy & practice - by ½ichael Olaf ½ontessori, major alternative
education philosophy
Ê Johann Œestalozzi - emphasized the educational potential of everyday life, social
justice, and education for the poor and oppressed
Ê ÿurt Hahn - innovative educator who championed adventure, peace & community
Ê The vision of Benton ½acÿaye - Creator of the Appalachian Trail & social engineer
Ê Ancient land - Current connections - by Graham Ellis-Smith, about how to learn from
Aboriginal ways of life in order to connect to our own indigenous hearts
Ê A personal philosophy of education - Barbara Wilt, teacher
Ê Experiential & outdoor education for social & eco sustainability - James Neill, outdoor
educator & psychologist
Ê Sample philosophy statements of education - LeoNora Cohen & Judy Gelbrich
Ê Œhilosophy of education - Erin ½osher, Œlattsburgh State University
Ê Rosa Carson - Thinking thinking thinking....
Ê

Ê
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Truth & Reality as the Foundations for Critical Thinking, Reason and Education
Quotes on Teaching Philosophy of Education from Famous Philosophers
Albert Einstein, Jean Jacques Rousseau, Michel de Montaigne, Plato, Aristotle & Confucius

It is the mark of an educated mind to be able to entertain a thought without accepting it.
(Aristotle)

Since philosophy is the art which teaches us how to live, and since children need to learn it
as much as we do at other ages, why do we not instruct them in it? .. But in truth I know
nothing about the philosophy of education except this: that the greatest and the most
important difficulty known to human learning seems to lie in that area which treats how to
bring up children and how to educate them.
(de Montaigne, On teaching Philosophy of Education)

Plants are shaped by cultivation and men by education. .. We are born weak, we need
strength; we are born totally unprovided, we need aid; we are born stupid, we need
judgment. Everything we do not have at our birth and which we need when we are grown is
given us by education.
(Jean Jacques Rousseau, Emile, On Philosophy of Education)

This crippling of individuals I consider the worst evil of capitalism. Our whole educational
system suffers from this evil. An exaggerated competitive attitude is inculcated into the
student, who is trained to worship acquisitive success as a preparation for his future
career. I am convinced there is only one way to eliminate these grave evils, namely through
the establishment of a socialist economy, accompanied by a educational system which
would be oriented toward social goals. In such an economy, the means of production are
owned by society itself and are utilised in a planned fashion. A planned economy, which
adjusts production to the needs of the community, would distribute the work to be done
among all those able to work and would guarantee a livelihood to every man, woman and
child. The education of the individual, in addition to promoting his own innate abilities,
would attempt to develop in him a sense of responsibility for his fellow-men in place of the
glorification of power and success in our present society. (Albert Einstein, 1949, On
Education)
Ê
 
  
Œhilosophy of Education / Educational Œhilosophy / Teaching Œhilosophy)

½y dear children: I rejoice to see you before me today, happy youth of a sunny and
fortunate land. Bear in mind that the wonderful things that you learn in your schools are
the work of many generations, produced by enthusiastic effort and infinite labour in every
country of the world. All this is put into your hands as your inheritance in order that you
may receive it, honour it, and add to it, and one day faithfully hand it on to your children.
Thus do we mortals achieve immortality in the permanent things which we create in
common. If you always keep that in mind you will find meaning in life and work and acquire
the right attitude towards other nations and ages. (Albert Einstein talking to a group of
school children. 1934)

This page on Educational Œhilosophy has some lovely intelligent philosopher's


quotes on both the importance of education, and what is a good education.

As a philosopher it is clear to me that teaching people how to think correctly and to


use language carefully to work out the truth for themselves) is a pretty good start
for education i.e. by teaching philosophy to students from a young age). However,
I realise that this is an unfashionable view in our postmodern times of 'no absolute
truths' - where all knowledge is incomplete, evolving, and relative to some cultural
construction - thus teaching philosophy is seen as some abstract and largely
useless exercise. If you browse around this website you will quickly realise that I do
not support this current paradigm, which I see as being very destructive in both its
affects on the individual and our collective society.

There are clearly many problems with our current education / teaching system, an
evolutionary philosophy of education has important contributions to make to
improving things. Below you will find a short introduction and then an excellent
collection of education quotes from many of the greatest minds in human history.
And as Aristotle so astutely observed;

°All who have meditated on the art of governing mankind have been convinced that the
fate of empires depends on the education of youth.° (Aristotle)

Geoff Haselhurst, Email


Œhilosopher of Science, ½etaphysics, Theoretical Œhysics.

ŒS - I am currently re-writing all the main philosophy / physics pages. For these
education pages I hope to write a short treatise on how we can improve our
educational system, founded on one simple principle.
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The central thesis is that education should be founded on truth and reality, and in
particular how this relates to the interconnection of   cultural knowledge and
truth),  
biological knowledge and how our bodies are interconnected with
other matter around us) and   our environment, society). These three things
are clearly interconnected in physical reality), so you could call this an evolutionary
/ ecological approach to education, founded on a metaphysics of Space / wave
structure of matter.

è 
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Ê

To begin, it is useful to briefly summarise my upbringing as this further explains my


interest in education.

I believe I learnt more in 14 months of traveling through Europe in a van when I


was ten years old, than in any other year at school. I was most impressed by the
Gothic Cathedrals of Europe, and the old ruined castles.) I was a rebellious but
generally kind student. I failed first Year University Œhysics, largely due to non-
attendance of lectures. I have a Bachelor of Education majored in Œhysics,
Chemistry and ½athematics). I taught Science for 4 years. Both my parents were
teachers/lecturers. Œrobably the most important reason for taking education
seriously though comes from my love of philosophy, which clearly realises that
Education is the most important factor in the evolution of both the individual and
society.

I think there are some good things happening with the new Outcomes based
curriculum that is currently being implemented in the West Australian state schools
± I was involved with this at Nyindamurra Family School. What this means is that
rather than prescribing a curriculum based upon certain content that must be
studied, instead we prescribe the outcomes that we want. e.g. A child can add up
numbers in their head, or appreciate the importance of Nature and the
interconnected ecology of life.) Now the way to teach these skills is open. You could
go down the beach and count seashells by the seashore if you wanted.

And this is how I bring up my children ± every day I use daily things around us to
educate them to all sorts of different knowledge. For example, we recently built a
giant swing - and children can learn a lot by building and playing on swings
pendulums and pendulum clocks are interesting phenomena, a very great
philosopher Christiaan Huygens first studied pendulums at the time of Newton and
Leibniz in the late 1600s.). They have to be creative ± how do you get a rope over
a branch ten meters off the ground? ± how do you build a tower using materials in
the bush around you, such that you have a platform to jump onto your swing from
using gravity to push you!)?

I should add that an outcomes based system also has numerous problems, as it is
difficult to ensure a uniform quality of education. The real solution is to consider
both the curriculum used, and the outcomes you hope to achieve - combined with
intelligent use of the internet so that the best curriculums that show empirically
that they work produce desired outcomes) can be shared / adapted by teachers
from all over the world we do not need to keep re-inventing the wheel).
I certainly do not believe in just sitting in a classroom ± which is unnatural,
unhealthy, and should be limited. It is obvious we did not evolve to learn by sitting
in classrooms, in segregated age groups - but to be active, out and about doing
things, talking, watching and learning from other people and other objects around
us. This is what I would call an evolutionary approach to teaching / philosophy of
education - and getting kids more active at school would also greatly help to
combat the obesity epidemic of the western world.)

I particularly agree with Ô  , that education and teaching students


philosophy from a young age) has two central functions relating to the individual
and their society.

i) To educate the individual as a free individual ± To understand and use critical


thinking skills for determining the Truth for themselves.

ii) To educate the individual as a part of Society ± Virtually all our knowledge, our
clothes, our food is produced by others in our society, thus we owe Society and
have a responsibility to contribute back to Society that everyone must give as well
as take.) This is ultimately why I began to study Œhysics and Œhilosophy, and why I
have now read most of the great philosophers, because I believe that Nature is
being destroyed on this planet, and that the truth is that this is very foolish and
dangerous to humanity. That we evolved from Nature, thus we depend upon Nature
for survival. This is not just the obvious concern of global warming and climate
change, but the very food we eat, the air we breath, the water we need, all these
things are produced by Nature and are being forever changed. Of concern is the
obvious fact that there are limits to our evolution as to how far we can change our
environment before it starts to adversely affect us we are well past that point now
I think.)

I also strongly agree with Einstein that education should be fun rather than forced ±
that force and punishment play no part in a good education. Thus I detest the
attitude of punishing children for not doing their homework!

I think a lot of education problems could be solved by giving everyone 100 great
books to read and discuss with their children - from philosophers like Œlato,
Aristotle, de ½ontaigne, Leibniz, Spinoza, Hume, Tolstoy, Einstein « etc. There are
many great minds through human history, and I largely agree with Nietzsche that
education is often corrupted by educators ± that we should seek the source of great
knowledge, not the corrupted interpretations of it from lesser minds. Read the
original works!)
I further agree with Friedrich Nietzsche that:

There is nothing more necessary than truth, and in comparison with it everything else has
only secondary value.
This absolute will to truth: what is it? Is it the will to not allow ourselves to be deceived?
Is it the will not to deceive?
One does not want to be deceived, under the supposition that it is injurious, dangerous, or
fatal to be deceived. (Dietzsche, 1890)

The fundamental principle of education is to understand the truth for oneself. The
fundamental principle of philosophy is to realise that all truth comes from reality.
Thus educational philosophy must be founded on the truth of what exists. Recent
discoveries of the properties of Space and the Wave Structure of ½atter shows that
we can understand reality in a simple and sensible way.

Geoff Haselhurst

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The only thing that interferes with my learning is my education. (Albert Einstein)

ÿnowledge of the history and evolution of our ideas is absolutely vital for wise
understanding. It is also important to read the original source not a later
interpretation which often leads to misrepresentation and error) and that these
original quotes should give confidence to the truth of what we say. As 2

Ô  astutely remarks;

Somebody who only reads newspapers and at best books of contemporary authors looks to
me like an extremely near-sighted person who scorns eyeglasses. He is completely
dependent on the prejudices and fashions of his times, since he never gets to see or hear
anything else. And what a person thinks on his own without being stimulated by the
thoughts and experiences of other people is even in the best case rather paltry and
monotonous.
There are only a few enlightened people with a lucid mind and style and with good taste
within a century. What has been preserved of their work belongs among the most precious
possessions of mankind. We owe it to a few writers of antiquity (Plato, Aristotle, etc.) that
the people in the ½iddle Ages could slowly extricate themselves from the superstitions
and ignorance that had darkened life for more than half a millennium. Nothing is more
needed to overcome the modernist's snobbishness. (Einstein, 1954)

As Œhilosophers, Scientists and Educators we have a responsibility to maintain great


knowledge from the past, for as Ô  beautifully writes;

... knowledge must continually be renewed by ceaseless effort, if it is not to be lost. It


resembles a statue of marble which stands in the desert and is continually threatened with
burial by the shifting sand. The hands of service must ever be at work, in order that the
marble continue to lastingly shine in the sun. To these serving hands mine shall also belong.
(Einstein, On Education, 1950)
When, after several hours reading, I came to myself again, I asked myself what it was
that had so fascinated me. The answer is simple. The results were not presented as ready-
made, but scientific curiosity was first aroused by presenting contrasting possibilities of
conceiving matter. Only then the attempt was made to clarify the issue by thorough
argument. The intellectual honesty of the author makes us share the inner struggle in his
mind. It is this which is the mark of the born teacher. Knowledge exists in two forms -
lifeless, stored in books, and alive, in the consciousness of men. The second form of
existence is after all the essential one; the first, indispensable as it may be, occupies only
an inferior position. (Einstein, 1954)

½y dear children: I rejoice to see you before me today, happy youth of a sunny and
fortunate land. Bear in mind that the wonderful things that you learn in your schools are
the work of many generations, produced by enthusiastic effort and infinite labour in every
country of the world. All this is put into your hands as your inheritance in order that you
may receive it, honour it, and add to it, and one day faithfully hand it on to your children.
Thus do we mortals achieve immortality in the permanent things which we create in
common. If you always keep that in mind you will find meaning in life and work and acquire
the right attitude towards other nations and ages. (Albert Einstein talking to a group of
school children. 1934)

I believe, indeed, that overemphasis on the purely intellectual attitude, often directed
solely to the practical and factual, in our education, has led directly to the impairment of
ethical values. I am not thinking so much of the dangers with which technical progress has
directly confronted mankind, as of the stifling of mutual human considerations by a
'matter-of-fact' habit of thought which has come to lie like a killing frost upon human
relations. Without 'ethical culture' there is no salvation for humanity. (Einstein, 1953)

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Numerous are the academic chairs, but rare are wise and noble teachers. Numerous and
large are the lecture halls, but far from numerous the young people who genuinely thirst
for truth and justice. Numerous are the wares that nature produces by the dozen, but her
choice products are few.
We all know that, so why complain? Was it not always thus and will it not always thus
remain? Certainly, and one must take what nature gives as one finds it. But there is also
such a thing as a spirit of the times, an attitude of mind characteristic of a particular
generation, which is passed on from individual to individual and gives its distinctive mark to
a society. Each of us has to his little bit toward transforming this spirit of the times.
(Einstein, 1954)
2 è
   

The development of science and of the creative activities of the spirit in general requires
still another kind of freedom, which may be characterised as inward freedom. It is this
freedom of spirit which consists in the independence of thought from the restrictions of
authoritarian and social prejudices as well as from unphilosophical routinizing and habit in
general. This inward freedom is an infrequent gift of nature and a worthy objective for
the individual.
..schools may favor such freedom by encouraging independent thought. Only if outward and
inner freedom are constantly and consciously pursued is there a possibility of spiritual
development and perfection and thus of improving man's outward and inner life. (Einstein,
1954)

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The school has always been the most important means of transferring the wealth of
tradition from one generation to the next. This applies today in an even higher degree than
in former times, for through modern development of the economic life, the family as
bearer of tradition and education has been weakened. The continuance and health of
human society is therefore in a still higher degree dependent on the school than formerly.
Sometimes one sees in the school simply the instrument for transferring a certain
maximum quantity of knowledge to the growing generation. But that is not right. Knowledge
is dead; the school however, serves the living. It should develop in the young individuals
those qualities and capabilities which are of value for the welfare of the commonwealth.
But that does not mean that individuality should be destroyed and the individual become a
mere tool of the community, like a bee or an ant. For a community of standardised
individuals without personal originality and personal aims would be a poor community
without possibilities for development. On the contrary, the aim must be the training of
independently acting and thinking individuals, who, however, see in the service of the
community their highest life problem.
To me the worst thing seems to be for a school principally to work with methods of fear,
force and artificial authority. Such treatment destroys the sound sentiments, the
sincerity, and the self-confidence of the pupil. It produces the submissive subject. it is no
wonder that such schools are the rule in Germany and Russia.
..the desire for the approval of one's fellow-man certainly is one of the most important
binding powers of society. In this complex of feelings, constructive and destructive forces
lie closely together. Desire for approval and recognition is a healthy motive; but the desire
to be acknowledged as better, stronger, or more intelligent than a fellow being or scholar
easily leads to an excessively egoistic psychological adjustment, which may become
injurious for the individual and for the community. Therefore the school and the teacher
must guard against employing the easy method of creating individual ambition, in order to
induce the pupils to diligent work. (Einstein)
It is, in fact, nothing short of a miracle that the modern methods of instruction have not
yet entirely strangled the holy curiosity of inquiry; for this delicate little planet, aside
from stimulation, stands mainly in need of freedom; without this it goes to wreck and ruin
without fail. It is a grave mistake to think that the enjoyment of seeing and searching can
be prompted by means of coercion and a sense of duty. On the contrary, I believe that it
would be possible to rob even a healthy beast of prey of its voraciousness, if it were
possible, with the aid of a whip, to force the beast to devour continuously, even when not
hungry, especially if the food handed out under such coercion were to be selected
accordingly. (Albert Einstein on Education)

Œ     Ô   Ê
..for the object of education is to teach us to love beauty. (Œlato)

'And once we have given our community a good start,' I pointed out, ' the process will be
cumulative. By maintaining a sound system of education you produce citizens of good
character, and citizens of sound character, with the advantage of a good education,
produce in turn children better than themselves and better able to produce still better
children in their turn, as can be seen with animals.'(Œlato)

'... It is in education that bad discipline can most easily creep in unobserved,' he replied.

'Yes,' I agreed, ' because people don't treat it seriously there, and think no harm can
come of it.'

'It only does harm,' he said, 'because it makes itself at home and gradually undermines
morals and manners; from them it invades business dealings generally, and then spreads
into the laws and constitution without any restraint, until it has made complete havoc of
private and public life.'

'And when men who aren't fit to be educated get an education they don't deserve, are not
the thoughts and opinions they produce fairly called sophistry, without a legitimate idea or
any trace of true wisdom among them?'

'Certainly'.

'The first thing our artist must do,' I replied, ' - and it's not easy - is to take human
society and human habits and wipe them clean out, to give himself a clean canvas. For our
philosophic artist differs from all others in being unwilling to start work on an individual or
a city, or draw out laws, until he is given, or has made himself, a clean canvas.'

'Because a free man ought not to learn anything under duress. Compulsory physical
exercise does no harm to the body, but compulsory learning never sticks to the mind.'
'True'

'Then don't use compulsion,' I said to him, ' but let your children's lessons take the form
of play. You will learn more about their natural abilities that way.' (Œlato)

ë ë     è Œ  


Ê

Plants are shaped by cultivation and men by education. .. We are born weak, we need
strength; we are born totally unprovided, we need aid; we are born stupid, we need
judgement. Everything we do not have at our birth and which we need when we are grown is
given us by education. (Jean Jacques Rousseau, Emile)

I will say little of the importance of a good education; nor will I stop to prove that the
current one is bad. Countless others have done so before me, and I do not like to fill a
book with things everybody knows. I will note that for the longest time there has been
nothing but a cry against the established practice without anyone taking it upon himself to
propose a better one. The literature and the learning of our age tend much more to
destruction than to edification. (Jean Jacques Rousseau, Emile)

     Œ     Ô   Ê


I would like to suggest that our minds are swamped by too much study and by too much
matter just as plants are swamped by too much water or lamps by too much oil; that our
minds, held fast and encumbered by so many diverse preoccupations, may well lose the
means of struggling free, remaining bowed and bent under the load; except that it is quite
otherwise: the more our souls are filled, the more they expand; examples drawn from far-
off times show, on the contrary, that great soldiers ad statesmen were also great
scholars. (de Montaigne)

I think it better to say that the evil arises from their tackling the sciences in the wrong
manner and that, from the way we have been taught, it is no wonder that neither master
nor pupils become more able, even though they do know more. In truth the care and fees
of our parents aim only at furnishing our heads with knowledge: nobody talks about
judgement or virtue. When someone passes by, try exclaiming, ¶Oh, what a learned man!·
Then, when another does, ¶Oh, what a good man!· Our people will not fail to turn their gaze
respectfully towards the first. There ought to be a third man crying, ¶Oh, what
blockheads!' (de Montaigne)
We readily inquire, ¶Does he know Greek or Latin?· ¶Can he write poetry and prose?· But
what matters most is what we put last: ¶Has he become better and wiser?· We ought to
find out not who understands most but who understands best. We work merely to fill the
memory, leaving the understanding and the sense of right and wrong empty. Just as birds
sometimes go in search of grain, carrying it in their beaks without tasting it to stuff it
down the beaks of their young, so too do our schoolmasters go foraging for learning in
their books and merely lodge it on the tip of their lips, only to spew it out and scatter it on
the wind. (de Montaigne)

Their pupils and their little charges are not nourished and fed by what they learn: the
learning is passed from hand to hand with only one end in view: to show it off, to put into
our accounts to entertain others with it, as though it were merely counters, useful for
totting up and producing statements, but having no other use or currency. ¶Apud alios loqui
didicerunt, non ipsi secum· [They have learned how to talk with others, not with
themselves] (de Montaigne)

Whenever I ask a certain acquaintance of mine to tell me what he knows about anything,
he wants to show me a book: he would not venture to tell me that he has scabs on his arse
without studying his lexicon to find out the meaning of scab and arse.
All we do is to look after the opinions and learning of others: we ought to make them our
own. We closely resemble a man who, needing a fire, goes next door to get a light, finds a
great big blaze there and stays to warm himself, forgetting to take a brand back home.
What use is it to us to have a belly full of meat if we do not digest it, if we do not
transmute it into ourselves, if it does not make us grow in size and strength? (de
Montaigne)

If our souls do not move with a better motion and if we do not have a healthier judgement,
then I would just as soon that our pupil should spend his time playing tennis: at least his
body would become more agile. But just look at him after he has spent some fifteen or
sixteen years studying: nothing could be more unsuited for employment. The only
improvement you can see is that his Latin and Greek have made him more conceited and
more arrogant than when he left home. He ought to have brought back a fuller soul: he
brings back a swollen one; instead of making it weightier he has merely blown wind into it.
(de Montaigne)

And I loathe people who find it harder to put up with a gown askew than with a soul askew
and who judge a man by his bow, his bearing and his boots. (de Montaigne)

Learning is a good medicine: but no medicine is powerful enough to preserve itself from
taint and corruption independently of defects in the jar that it is kept in. One man sees
clearly but does not see straight: consequently he sees what is good but fails to follow it;
he sees knowledge and does not use it. (de Montaigne)
.. since it was true that study, even when done properly, can only teach us what wisdom,
right conduct and determination consist in, they wanted to put their children directly in
touch with actual cases, teaching them not by hearsay but by actively assaying them,
vigorously molding and forming them not merely by word and precept but chiefly by deeds
and examples, so that wisdom should not be something which the soul knows but the soul·s
very essence and temperament, not something acquired but a natural property. (de
Montaigne)

But in truth I know nothing about education except this: that the greatest and the most
important difficulty known to human learning seems to lie in that area which treats how to
bring up children and how to educate them. (de Montaigne)

Socrates and then Archesilaus used to make their pupils speak first; they spoke
afterwards. ¶Obest plerumque iss discere volunt authoritas eorum qui docent.· [For those
who want to learn, the obstacle can often be the authority of those who teach] (de
Montaigne)

Those who follow our French practice and undertake to act as schoolmaster for several
minds diverse in kind and capacity, using the same teaching and the same degree of
guidance for them all, not surprisingly can scarcely find in a whole tribe of children more
than one or two who bear fruit from their education.
Let the tutor not merely require a verbal account of what the boy has been taught but the
meaning and substance of it: let him judge how the boy has profited from it not from the
evidence of his memory but from that of his life. Let him take what the boy has just
learned and make him show him dozens of different aspects of it and then apply it to just
as many different subjects, in order to find out whether he has really grasped it and made
it part of himself, judging the boy·s progress by what Plato taught about education.
Spewing food up exactly as you have swallows it is evidence of a failure to digest and
assimilate it; the stomach has not done its job if, during concoction, it fails to change the
substance and the form of what it is given. (de Montaigne)

The profit we possess after study is to have become better and wiser. (de Montaigne)

Nor is it enough to toughen up his soul; you must also toughen up his muscles. (de
Montaigne)

Teach him a certain refinement in sorting out and selecting his arguments, with an
affection for relevance and so for brevity. Above all let him be taught to throw down his
arms and surrender to truth as soon as he perceives it, whether the truth is born at his
rival·s doing or within himself from some change in his ideas. (de Montaigne)
As for our pupils talk, let his virtue and his sense of right and wrong shine through it and
have no guide but reason. ½ake him understand that confessing an error which he
discovers in his own argument even when he alone has noticed it is an act of justice and
integrity, which are the main qualities he pursues; stubbornness and rancour are vulgar
qualities, visible in common souls whereas to think again, to change one·s mind and to give
up a bad case on the heat of the argument are rare qualities showing strength and wisdom.
(de Montaigne)

In his commerce with men I mean him to include- and that principally- those who live only
in the memory of books. By means of history he will frequent those great souls of former
years. If you want it to be so, history can be a waste of time; it can also be, if you want it
to be so, a study bearing fruit beyond price. (de Montaigne)

The first lessons with which we should irrigate his mind should be those which teach him
to know himself, and to know how to die « and to live. (de Montaigne)

Since philosophy is the art which teaches us how to live, and since children need to learn it
as much as we do at other ages, why do we not instruct them in it? (de Montaigne)

Any time and any place can be used to study: his room, a garden, is table, his bed; when
alone or in company; morning and evening. His chief study will be Philosophy, that Former
of good judgement and character who is privileged to be concerned with everything.
(de Montaigne)

For among other things he had been counseled to bring me to love knowledge and duty by
my own choice, without forcing my will, and to educate my soul entirely through gentleness
and freedom. (de Montaigne)

Learning must not only lodge with us: we must marry her. (de Montaigne)

Ô      Œ   


Ê
Quotations from Confucius, Aristotle, Euripides, Seneca, Cicero, Horace, William James,
Friedrich Nietzsche, Sigmund Freud, John Fowles, George Bernard Shaw

Study the past if you would define the future.


I am not one who was born in the possession of knowledge; I am one who is fond of
antiquity, and earnest in seeking it there.
Learning without thought is labor lost; thought without learning is perilous. (onfucius,
Analects)
Those who educate children well are more to be honored than parents, for these gave only
life, those the art of living well. (Aristotle, In Education)

The educated differ from the uneducated as much as the living from the dead. (Aristotle,
In Education)

All who have meditated on the art of governing mankind have been convinced that the fate
of empires depends on the education of youth. (Aristotle)

Learned we may be with another man·s learning: we can only be wise with wisdom of our
own:
[I hate a sage who is not wise for himself] (Euripides)

What use is knowledge if there is no understanding? (Stobaeus)

¶non vitae sed scholae discimus·. [We are taught for the schoolroom not for life] (Seneca)

Now we are not merely to stick knowledge on to the soul: we must incorporate it into her;
the soul should not be sprinkled with knowledge but steeped in it. (Seneca)

And if knowledge does not change her and make her imperfect state better then it is
preferable just to leave it alone. Knowledge is a dangerous sword; in a weak hand which
does not know how to wield it it gets in its master·s way and wounds him, ¶ut fuerit melius
non didicisse· [so that it would have been better not to have studied at all] (de Montaigne
quoting icero)

She (philosophy) is equally helpful to the rich and poor: neglect her, and she equally harms
the young and old. (Horace)

¶As a man who knows how to make his education into a rule of life not a means of showing
off; who can control himself and obey his own principles.· The true mirror of our discourse
is the course of our lives. (de Montaigne quoting icero)

THE TEACHER AS A NECESSARY EVIL. Let us have as few people as possible between
the productive minds and the hungry and recipient minds! The middlemen almost
unconsciously adulterate the food which they supply. It is because of teachers that so
little is learned, and that so badly. (Dietzsche, 1880)

What a distressing contrast there is between the radiant intelligence of the child and the
feeble mentality of the average adult. (Sigmund Freud)
To teach how to live without certainty, and yet without being paralysed by hesitation, is
perhaps the chief thing that philosophy, in our age, can do for those who study it.
(—ertrand Russell, The History of Western Philosophy)

To begin with our knowledge grows in spots. ..What you first gain, ... is probably a small
amount of new information, a few new definitions, or distinctions, or points of view. But
while these special ideas are being added, the rest of your knowledge stands still, and only
gradually will you line up your previous opinions with the novelties I am trying to instill, and
to modify to some slight degree their mass. ..Your mind in such processes is strained, and
sometimes painfully so, between its older beliefs and the novelties which experience brings
along. (William James, Pragmatism)

Chess permits freedom of permutations within a framework of set rules and prescribed
movements. Because a chess player cannot move absolutely as he likes, either in terms of
the rules or in terms of the exigencies of the particular game, has he no freedom of move?
The separate games of chess I play with existence has different rules from your and
every other game; the only similarity is that each of our games always has rules. The gifts,
inherited and acquired, that are special to me are the rules of the game; and the situation
I am in at any given moment is the situation of the game. ½y freedom is the choice of
action and the power of enactment I have within the rules and situation of the game.
(Fowles, 1964. The Aristos)

Our present educational systems are all paramilitary. Their aim is to produce servants or
soldiers who obey without question and who accepts their training as the best possible
training. Those who are most successful in the state are those who have the most interest
in prolonging the state as it is; they are also those who have the most say in the
educational system, and in particular by ensuring that the educational product they want is
the most highly rewarded. (Fowles, 1964. The Aristos)

Every serious student of the subject knows that the stability of a civilisation depends
finally on the wisdom with which it distributes its wealth and allots its burdens of labour,
and on the veracity of the instruction it provides for its children. We do not distribute
the wealth at all: we throw it into the streets to be scrambled for by the strongest and
the greediest who will stoop to such scrambling, after handing the lion·s share to the
professional robbers politely called owners. We cram our children with lies, and punish
anyone who tries to enlighten them. Our remedies for the consequences of our folly are
tariffs, inflation, wars, vivisections and inoculations ² vengeance, violences, black magic.
(George —ernard Shaw)
Ô      Ô   Œ    Ê
Œhilosophy: Art / Truth - The Œhilosophy of Art and the Art of Œhilosophy. The
greatest Art is founded on profound Truths. Art Œictures and Quotations from
—  ! "     #  $
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. On the rise
and fall of great Art - On the new ½etaphysical foundations of Art as representation
of Absolute Truth.

Œhilosophy: Free Online IQ Test, Tests - What is a Genius? Cultivating the ½ind with
Œhilosophy, Truth and Reality, Chess, Classical ½usic, Reading - # 


)  .
Aristotle - On Œhilosopher 2
* ½etaphysics and Œhysics ½otion). Aristotle
was one of the greatest of the famous philosophers and should be read by all
people interested in philosophy and wisdom.)
Fowles, John - ½any years ago my Father gave me + *# 2
 * The
Best) which motivated me on the path of Œhilosophy a lovely gift from a beautiful
Father).
Œlato - On Œ * Republic - Œlato appreciated that all Truth comes from Reality
and this Truth was profoundly important to the future of Humanity. 'Till
Œhilosophers are ÿings, or ÿings are Œhilosophers there is no Hope for Humanity'
Rousseau, Jean Jacques - I have fond memories of %  * Confessions my
first philosophy book). Famous Quotes from a highly Intelligent Œhilosopher. 'The
curses of rogues are the just man's glory'.
Socrates - 'ÿnow Thyself' - Condemned to death for educating the youth to
Œhilosophy and arguing that people are ignorant of the Truth. Information,
Biography - On the Life and Death of Socrates The  !  
 by
Π).
In psychology and education, 
 is commonly defined as a process that brings
together cognitive, emotional, and environmental influences and experiences for acquiring,
enhancing, or making changes in one's knowledge, skills, values, and world views Illeris,
2000; Ormorod, 1995). Learning as a process focuses on what happens when the learning
takes place. Explanations of what happens constitute 
 
 . A 

 
 is an attempt to describe how people and animals learn, thereby helping us
understand the inherently complex process of learning. 
 
 have two chief
values according to Hill 2002). One is in providing us with vocabulary and a conceptual
framework for interpreting the examples of learning that we observe. The other is in
suggesting where to look for solutions to practical problems. The theories do not give us
solutions, but they do direct our attention to those variables that are crucial in finding
solutions.

There are three main categories or philosophical frameworks under which learning theories
fall: behaviorism, cognitivism, and constructivism. Behaviorism focuses only on the
objectively observable aspects of learning. Cognitive theories look beyond behavior to
explain brain-based learning. And constructivism views learning as a process in which the
learner actively constructs or builds new ideas or concepts.

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Behaviorism as a theory was primarily developed by — 


. It loosely encompasses
the work of people like Edward Thorndike, Tolman, Guthrie, and Hull. What characterizes
these investigators are their underlying assumptions about the process of learning. In
essence, 
    are held to be true.[?  
Ë First, learning is
manifested by a change in behavior. Second, the environment shapes behavior. And third,
the principles of contiguity how close in time two events must be for a bond to be formed)
and reinforcement any means of increasing the likelihood that an event will be repeated)
are central to explaining the learning process. For behaviorism, learning is the acquisition of
new behavior through conditioning.
There are two types of possible conditioning:

1) Classical conditioning, where the behavior becomes a reflex response to stimulus as in


the case of Œavlov's Dogs. Œavlov was interested in studying reflexes, when he saw that the
dogs drooled without the proper stimulus. Although no food was in sight, their saliva still
dribbled. It turned out that the dogs were reacting to lab coats. Every time the dogs were
served food, the person who served the food was wearing a lab coat. Therefore, the dogs
reacted as if food was on its way whenever they saw a lab coat.In a series of experiments,
Œavlov then tried to figure out how these phenomena were linked. For example, he struck a
bell when the dogs were fed. If the bell was sounded in close association with their meal,
the dogs learned to associate the sound of the bell with food. After a while, at the mere
sound of the bell, they responded by drooling.

2) Operant conditioning where there is reinforcement of the behavior by a reward or a


punishment. The theory of operant conditioning was developed by B.F. Skinner and is
known as Radical Behaviorism. The word µoperant¶ refers to the way in which behavior
µoperates on the environment¶. Briefly, a behavior may result either in reinforcement, which
increases the likelihood of the behavior recurring, or punishment, which decreases the
likelihood of the behavior recurring. It is important to note that, a punishment is not
considered to be applicable if it does not result in the reduction of the behavior, and so the
terms punishment and reinforcement are determined as a result of the actions. Within this
framework, behaviorists are particularly interested in measurable changes in behavior.

Educational approaches such as applied behavior analysis, curriculum based measurement,


and direct instruction have emerged from this model.[1Ë

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The earliest challenge to the behaviorists came in a publication in 1929 by Bode, a gestalt
psychologist. He criticized behaviorists for being too dependent on overt behavior to explain
learning. Gestalt psychologists proposed looking at the patterns rather than isolated events.
Gestalt views of learning have been incorporated into what have come to be labeled
?  
? . Two key assumptions underlie this cognitive approach: 1) that the
memory system is an active organized processor of information and 2) that prior
knowledge plays an important role in learning. Cognitive theories look beyond behavior to
explain brain-based learning. Cognitivists consider how human memory works to promote
learning. For example, the physiological processes of sorting and encoding information and
events into short term memory and long term memory are important to educators working
under the cognitive theory. The major difference between gestaltists and behaviorists is the
locus of control over the learning activity: the individual learner is more key to gestaltists
than the environment that behaviorists emphasize.

Once memory theories like the Atkinson-Shiffrin memory model and Baddeley's working
memory model were established as a theoretical framework in cognitive psychology, new
cognitive frameworks of learning began to emerge during the 1970s, 80s, and 90s. Today,
researchers are concentrating on topics like cognitive load and information processing
theory. These theories of learning play a role in influencing instructional design.[   ?Ë
Aspects of cognitivism can be found in learning how to learn, social role acquisition,
intelligence, learning, and memory as related to age.
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Constructivism views learning as a process in which the learner actively constructs or builds
new ideas or concepts based upon current and past knowledge or experience. In other
words, "learning involves constructing one's own knowledge from one's own experiences."
Constructivist learning, therefore, is a very personal endeavor, whereby internalized
concepts, rules, and general principles may consequently be applied in a practical real-world
context. This is also known as ›  › 
› see social constructivism). Social
constructivists posit that knowledge is constructed when individuals engage socially in talk
and activity about shared problems or tasks. Learning is seen as the process by which
individuals are introduced to a culture by more skilled members"Driver et al., 1994)
Constructivism itself has many variations, such as Active learning, discovery learning, and
knowledge building. Regardless of the variety, constructivism promotes a student's free
exploration within a given framework or structure.[   ?ËThe teacher acts as a
facilitator who encourages students to discover principles for themselves and to construct
knowledge by working to solve realistic problems. Aspects of constructivism can be found in
self-directed learning, transformational learning, experiential learning, situated cognition,
and reflective practice and religious practice.

 
   ,
 
 

Informal theories of education may attempt to break down the learning process in pursuit of
practicality[   ?Ë. One of these deals with whether learning should take place as a
building of concepts toward an overall idea, or the understanding of the overall idea with the
details filled in later. Critics[   ?Ë believe that trying to teach an overall idea without
details facts) is like trying to build a masonry structure without bricks.

Other concerns are the origins of the drive for learning[   ?Ë. Some[
? Ë argue that
learning is primarily self-regulated, and that the ideal learning situation is one dissimilar to
the modern classroom[   ?Ë. Critics argue that students learning in isolation fail[   ?
Ë
.

) 

 
 

Other learning theories have also been developed for more specific purposes than general
learning theories. For example, andragogy is the art and science to help adults learn.

Connectivism is a recent theory of Networked learning which focuses on learning as making


connections.

½ultimedia learning theory focuses on principles for the effective use of multimedia in
learning.
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Criticism of learning theories that underlie traditional educational practices claims there is
no need for such a theory. The attempt to comprehend the process of learning through
theory construction has created more problems than it has solved. It further claims that in
order to make up for the feeling of inadequacy in confronting a process that we don't really
comprehend, we label something "learning" and measure it. Then we're comfortable,
because at least then we have the feeling that we have a grasp on the problem. We don't
really follow the process, but in lieu of a profound understanding of what's going on, we find
something and say, "Let's declare that to be learning, by consensus." This is basically what
the entire educational system the world over has done: quantify learning by breaking it up
into measurable pieces-²curricula, courses, hours, tests, and grades. The assumption is
that psychologically one knows enough about the mind to identify aptitudes: the accepted
knowledge-based) conception of learning identifies four assumptions of the accepted view
of learning: that some) one knows 
 ought to be learned by people, 
 it ought to be
learned,
? it ought to be learned, and by 
? each thing ought to be learned. Together
these assumptions are the lenses through which people have been socialized in our culture
to judge whether learning is occurring or not; and a further assumption is that once one
knows aptitudes, one also knows how to track a person so he will in fact reach the goal that
is being set out for him. The whole approach is the ultimate in pedagogical and
psychological technology. The only trouble is that it is humanly absurd. In this society, such
a process is exceptionally subtle, because it involves an authoritarian approach within a free
culture. By employing a variety of ruses the system produces a process which allows it to
inhibit personal freedom without really feeling that this is what is going on. The person
doesn't feel that something arbitrary is being done to him²which is in fact what is
happening.
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