In 1968, a third grade teacher named Jane Elliott decided to take an unconventional approach to teaching about inequality. She divided her students into brown-eyed and blue-eyed groups. Each day, she told one group they were more superior than the other. The children learned an important, enduring lesson over those two days about the injustice of discrimination, which was documented by PBS Frontline.
This approach allowed the children to learn directly from experience, a type of education our philosophers touted. Continue reading →
Listening to RadioLab is a regular pastime for me. For those who don’t know, it’s a podcast produced by WNYC and aired by NPR. The informative, somewhat quirky guys on the show mostly discuss topics of science, but laced in is often a comment on philosophy and human experience. It was one of these podcasts, called Famous Tumors, that struck upon our discussions about identity.
There were three segments, but I will be focusing on the last one about Henrietta Lacks. To sum up, scientists had been trying to clone human cells for years for experimentation purposes, but none were successful until they successfully cloned Henrietta’s cells. Continue reading →
From the start, Dewey’s philosophy on education somewhat mirrors Rousseau’s in that they both believe that the key to learning is experience. We have discussed in class how this approach differs from the way we learn today since we generally associate our current style of learning with what Dewey calls traditional learning style. The traditional learning style tells students information instead of letting them figure it out for themselves. I believe, however, that educators recognize the need for hands-on learning and incorporate it into the current methods of teaching.
A great example of this is labs. Continue reading →
Ever since we began our discussions about education, I’ve been nagged by a memory of a video I’d watched in high school. It was a video my psychology teacher showed us in class one day, not because it was particularly relevant to the topic we were discussing, but because he was one of those teachers who liked to make you think and question your values. The video was a spoken word that differentiated education from schooling. After some descriptive Google searches, I found that it was called “Why I Hate School But Love Education.” Continue reading →
In discussions about identity, philosophers often mention the influence of others on a self. In our most recent readings about self-consciousness, Hegel says, “Self-consciousness exists in and for itself when, and by the fact that, it so exists for another; that is, it exists only in being acknowledged.” He then goes into a discussion of the interaction between two beings and how the interaction is what makes them fully self-conscious. So if this reaction never existed, what would be the result?
Besides philosophy, this issue is analyzed from a sociological perspective in the cases of feral children. One of the first cases was in 1800 when a boy who had been living in the woods his whole life was discovered Continue reading →
After reading the article about cutting funding to the AP US History program in Oklahoma, I did not know what to think. On the one hand, I was not surprised. As a native Georgian (where education is not a top priority), bills and laws like this seem to come up a lot. On the other, the justification for this law seemed to be particularly flimsy and transparent. Continue reading →
In his Critique of Pure Reason, Immanuel Kant discusses what makes up identity. He suggests that identity comes from self-consciousness and that self-consciousness arises from a combination of ideas that a person calls their own. This combination of ideas arises as a result of understanding how things are related. This seems to mean that the more people relate different ideas in the same ways the more similar their personal identities.
So how does this factor into schooling? Schools are institutions in which students are taught to make connections in a specific way. For example, we learn relations between letters and words, colors and objects, reprimands or rewards and actions, etc. Everyone is taught to make these same connections. Furthermore, many schools are restrictive and do not allow for deviance. For example, in math class, a student may discover a new way to solve a problem, one that is different from the way the teacher explained. Although the student came up with the correct answer, the teacher reprimands the student, or takes points off a test because it was not the “right” way to solve the problem. This reinforces connections the teacher made earlier between the idea of correctness and her method of solving the problem.
I believe this shows the limiting effect of schooling. It creates fewer differences between the ways in which people combine their ideas and therefore fewer differences in identity.
In Book Six of Aristotle’s Nicomachean Ethics, Aristotle discusses the different states of the soul in order to achieve virtue. He describes each of them and the components of each. One distinction he made caught my attention. Continue reading →
Are people born with an inclination to do a certain job? Plato (through Socrates) believes this is the case (370b-c). He says, “one man is naturally fitted for one task, and another for another.” This means that fate determines what your profession will be before you ever set foot in school. If you don’t do this job, you are not being the best that you can be.
Continue reading →
The passage by Plato about the conversation between Meno and Socrates commences with a sentence that distinguishes teaching from practice and experience. Although these have different meanings, they are not contrary ideas as the passage seems to suggest. That’s not to say that these are the same or always used together. Both teaching and experience can serve the purpose of learning independently of one another. For example, a child’s mother may tell him that the skinny limbs on a tree will break easily. This is one way for the child to learn this fact. Another way, of course, would be to physically snap the thin branch of a tree and learn from experience. In this case, experience is different from practice and the two words are not interchangeable.
Sometimes, the two methods are used in congruence with one another, and often in these situations practice and experience are closely related. An example of this would be learning to shoot a soccer ball. The coach teaches the players to strike the ball with their laces, how to aim, and how to exert the proper amount of power. The players then practice applying these skills, and in this way, gain experience.
All of this is also assuming that teaching involves a third party. A person could teach themselves the notes and keys on a piano and practice reading music and playing songs to gain experience and through that teach, practice, experience, and learn to play piano all at once.
Overall Socrates offers a very narrow definition of the words teaching, practice, and experience and then treats them as true and factual and applies them to his arguments. Looking at wider or more flexible definitions for his words calls into question Socrates’ proceeding arguments.