Faculty of Education - Theses
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ItemMatthew Arnold's perception of culture and the implications of that perception for his educational writing( 1976)The first chapter centres around an analysis of the concept of culture and, in particular, three uses of the concept which recur consistently throughout Arnold's works: culture as a pursuit of our total perfection, as a means of social transformation, and as an inward operation. The question is raised: Why, according to Arnold, did men need to be transformed, and in what ways could culture effect this transformation? Chapter two is concerned with answering the first part of the question; chapter three the second. An exploration of the need for men to be transformed involves an analysis of Victorian society as Arnold perceived it. How, on the Arnoldian analysis, could culture transform society? Culture is concerned with the pursuit of perfection by man's coming to know 'the best which has been thought and said in the world'. Though it begins as an inward operation, it never rests there. The man who seeks perfection comes to see that 'totality' entails social commitment. Hence the importance of culture for Arnold's social theory. The agents of social transformation are thought to be, in particular, the 'aliens', those 'generous and humane souls' whose concern is the development not of their 'ordinary self' but of their 'best self'. These 'men of culture', acting through their 'collective best self', are seen as instruments of social transformation. The weaknesses of Arnold's social theory are now explored. What are the implications of Arnold's perception of culture for his educational theory? He never really sees the elementary schools as centres of 'culture'. They are, at best, centres of 'light' and 'civilization'. This attitude reflects not only Arnold's realism, but also his unconscious acceptance of a middle class view which sees culture, specifically, as 'literary culture'. It is in his approach to the question of middle class education that the close link between Arnold's social theory and his educational theory can best be seen. The transformation of the middle class through culture is a pre-condition of the transformation of society. And it is through education that 'general liberal culture' is to be fostered. Thus, Arnold's commitment to middle class education is not only compatible with his commitment to culture, but also an important aspect of that commitment.
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ItemEducation in a general sense( 1976)R. S. Peters, in his article, The Justification of Education, refers to a specific sense and a general sense of education. Peters elaborates, and justifies, education in the specific sense. In this thesis, I examine the general sense of education, which is that referred to when people, generally, believe it is true that education is needed. I assume, also, that it. is true that education involves learning. By examining what it means to say that something is needed, I determine that statements of need embody judgements as to what is necessary for the achievement of an objective. Before people can make veridical judgements of need, then, they need knowledge both of the authorizing criteria of the objective to be achieved, and of the law-like statements which express the relationships between the criteria and significant factors in their realization. They must be able to determine which of these significant factors is relevant to the person or object judged to need them - they must, in fact, be able to reason. All these things must be learned, or developed, as part of education. I see this as education in the specific sense. The basis for my explication of the "general sense" of education is that there is general agreement that education is needed. Since statements of need have been shown to embody judgements as to what is necessary for the achievement of an objective, agreement that education is needed is most likely to exist when there is agreement as to the objective which is to be achieved as a consequence of education. I suggest, as a common objective to be achieved by education, that people generally should satisfy the criteria for inclusion in the social group. Education in the general sense, then, includes all that should be learned that this objective might be achieved. Although I indicate, in the Appendix, how a traditional account of value would support the thesis that education in this sense has value, I deny that the judgement education is needed entails that either the objective, or the means of achieving it, has value. Overall, I see education in the general sense as including education in the specific sense, and I ask if the two concepts of education, the specific and the general, should share the name "education".
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ItemResponses of government and Catholic educational authorities to the influx of migrants, 1950-1960, with special reference to the experience of a selected group of schools conducted by the Victorian Sisters of Mercy( 1977)local parish priest; the day-to-day education was left completely to those dedicated religious and their lay assistants who faced the challenge with resolute courage. One such group of religious were the Sisters of Mercy. A major focus of this study is their efforts in the field of migrant education with special reference to three schools for which they mere responsible. With neither the time nor expertise to develop a specific philosophy of migrant education they relied on traditional methods of classroom teaching - methods in which they had fortunately been well-grounded. The effect of such teaching can be partially gauged from the responses of one hundred of their students.
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ItemSome conceptual problems in curriculum integration( 1977)In recent years, integrative curricula have been introduced into many Victorian secondary schools. Integration within these curricula may occur in a number of areas, such as integration of different races or different age groups, but the area with which I am concerned is the actual content of the curriculum and integration here involves the combination of two or more traditional subjects on the basis of some supposedly common factor. The arguments advanced by integrationists to justify such integration frequently relate to sociological or psychological consequences of such courses rather than to philosophical analysis of the common factors on the basis of which integration of knowledge is possible at all. Philosophical analysis of the basis for integration involves examination of the nature of knowledge. Curricula which are completely integrative in that no subject divisions are maintained seem to be based upon the assumption that knowledge is unified in some way. The unification may result from the existence of a common object with which knowledge is concerned, e.g., 'the universe,' or from some integrative power in the learner's consciousness or may be due to the existence of some coherent system. Each of these possibilities presents problems. This may account in part for the fact that most integrative curricula are only partially so. That is, some areas of knowledge are maintained as separate subjects. However, the subjects which are separate and the combinations of other subject areas vary from school to school which suggests either that the organizations of knowledge are merely matters of convenience or that there are several different valid bases for integration. Common subject matter, common methods . of enquiry and use of common subject areas seem to be three bases, but determination of their validity requires examination of knowledge at a conceptual level. It is exponents of the Forms of Knowledge thesis, rather than integrationists, who have undertaken such examination. The Forms of Knowledge thesis purports to show that there are certain necessary divisions in knowledge on the basis of differences in concepts and their relations, truth criteria and methods of acquiring knowledge. The arguments of P. H. H irst on this matter present some difficulties, but I feel logical distinctions within knowledge can be drawn, particularly on the basis of two types of categoreal concepts - relational and foundational. If these distinctions are accepted then it can be seen that integration of knowledge can proceed on three different levels - logical, structural and material - and recognition of this fact may assist in determining the exact nature of different integrative curricula and in seeking justification for them.
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ItemStatistics of public expenditure on education in Australia : requirements for the formation of national policy( 1976)In Australia's federal system the provision of educational services is the responsibility of the state governments. However, the federal government has also acquired responsibilities for. education. Since the second world war, the state governments have been dependent on the federal government for a large proportion of the funds needed to discharge their responsibilities. More directly, the federal government has greatly extended the scope of its activities in education, mainly through the use of specific. purpose grants to the states. By 1970 these grants affected all levels of education in the states. To be effective, national 'educational policies should take account of differences between the states as well as of 'national needs. Necessary information includes national statistics which are compiled on the same basis for each of . the states. The coverage and quality of national educational statistics has improved considerably, but there are still deficiencies. In particular, the statistics of public expenditure on education do not provide an adequate account of the states individually, or of national trends. Unpublished records of the Australian Bureau of Statistics provide the basis for a set of figures of public expenditure on education which are both more comprehensive and more detailed than those published. Analysis of these figures for the period 1963-64 to 1973-74 shows large differences in the patterns of educational expenditure in each of the states. Nationally there have been considerable changes in the composition of total public outlay on education, the rapid growth of the tertiary sector outside universities being particularly noteworthy. Official statistics of this kind are needed to make possible an effective assessment of the priorities and directions of Australian education.
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ItemChurch and state relations as they affected the Lutheran Church and its schools in South Australia, 1838-1900( 1971)Basically there were three stages in the development of the Lutheran attitude to, and relationship with, the State in nineteenth century South Australia. Education was the main issue involved. 1. Fear of State Interference, 1838-c.1865 The first Lutherans migrated to South Australia after suffering religious persecution at the hands of the Prussian State. They immediately established denominational schools, the first in the colony, and thereby gave effect to two principles of continuing importance for the Lutheran Synods. According to these education was primarily a parental responsibility and schools were nurseries of the Church. The Synods declined State aid for churches and schools between 1846 and 1852. 2. Desire for Cooperation, c.1865-c.1890 Although aid to denominational schools was abolished in 1852, various congregations in two of the three Synods accepted government grants for their schools between c.1865 and 1875. Independent Lutherans, who had no synodical connections, did likewise. To qualify for assistance these schools gave denominational instruction outside normal hours. In 1871 and 1873 synodical Lutherans campaigned for the retention of such an arrangement. However, the 1875 Act introduced a 'secular' solution. Consequently, independent Lutheran schools were ceded to the State and synodical schools had to compete with a much-improved State system. Synodical leaders continued to press for aid to Lutheran schools,. particularly between 1878 and 1884 when attention was focussed on the inspection of private schools, capitation grants and free education. 3. Independence, c.1890 After firmly opposing free education in 1890-1, the Synods adopted a policy of complete independence from the State in education. While the Lutherans had little influence on legislation concerning education, both they and their schools were strongly affected by the various Acts. Before 1875 the grant system led to some bitter controversies. The 1875 Act induced the Synods to introduce teacher training schemes. After 1878 fear of State inspection prompted increased concern about the efficiency of Lutheran schools., The introduction of free education in 1892 adversely affected Lutheran enrolments. It also led to significant curriculum improvements. However, the basic weakness of Lutheran schools, their lack of cohesion, persisted despite attempts at reform.
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ItemNon-professional and non-governmental organisations and the provision of public education, 1850-1969( 1971)The beginnings of the public education system in New South Wales are briefly examined to set the background for the development of public education in Victoria. An examination is made of the system of patrons instituted under the administration of the National Schools Board and the Common Schools Board. The 1872 Education Act replaced the patrons with boards of advice, and the 1910 Education Act replaced the boards of advice with the present system of school committees and councils. The effectiveness of the boards of advice and the school committees and councils is also assessed. A common theme is shown to have emerged from the earliest time, that the professional educationist has firmly maintained that the non-professional and non-governmental organisation has only a minor contribution to make in the control of public education. The final chapter indicates that there appears to be some change forthcoming in this attitude, because the non-professional and non-governmental organisations are beginning to realize the need for political rather than organisational action.
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ItemSchools and teacher training in the Veneto (Italy) 1815-1870( 1974)Education in the Veneto (also known as Venezia Euganea) was given, in the seventeenth and eighteenth centuries, mainly by religious Orders of both sexes. Little was done for the mass of the people. The most famous order was the Society of Jesus (Jesuits), principally concerned with secondary and university education. The teachers in this Order had to complete the rigorous course of the inferior colleges (corresponding to the later gymnasiums and lyceums) and the superior course (corresponding to university level). Those permanent teachers whose task it was to train other teachers had to complete even further university level studies. Uniformity of teaching techniques and methods was part of the Jesuit system. Under the guidance of experienced teachers the student received a thorough training in these techniques and methods. When the Jesuits were expelled in 1773 Gasparo Gozzi was given the task of planning reforms, but little change occurred. From 1805 to 1814 the Veneto became part of the Italic Kingdom set up by Napoleon. Various decrees sought to improve the quality of education and teaching but as these were mainly communal responsibilities they remained mainly in the hands of private institutions and religious orders. However, all teachers were required to make an oath of loyalty to the King (Napoleon) and provisions were made for the training of teachers for State Schools. The training took place either in selected major elementary schools (a three month course) or in normal schools (a six month course). When Austria returned to the Veneto it set up a state school system modelled on that of Austria itself. The teacher was confined to a rigidly prescribed curriculum and his work was closely supervised by an inspectorial system. Major difficulties arose in providing sufficient schools, trained teachers and enforcing the compulsory education provisions. Austria continued and extended the provisions for elementary teacher training made during the Italic Kingdom. Detailed instructions were set out regarding syllabii and teacher duties and responsibilities. The teaching method favoured in the elementary schools was the "normal" method which was composed of four parts - the use of initial letters, the use of tables, the use of reading in unison and the use of interrogations. The Austrian model also served for secondary education. After elementary school the students proceeded onto either a gymnasium or a technical school. These technical schools provided more practical courses and taught modern languages in contrast to the gymnasium where purely classical (Latin and Greek) were offered. The government prescribed the subjects to be taught and the texts to be used in all government, communal and episcopal schools, at least until the Concordat, signed between the Church and Austria in 1855, when the Church was given a freer hand in this area. The Austrian government also restricted the independence of private institutions which had a long tradition in the Veneto. When the Veneto became part of the new Kingdom of Italy in 1866, the numbers of schools were increased in all areas and a re-organized system of teacher training was introduced.
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ItemChristian socialism and education: an analysis of Christian socialist thought with particular reference to education as represented in their journals Politics for the people, The Christian socialist and The Journal of association, 1848-1852( 1977)This thesis examines the theological, social and economic theories of Christian Socialism as expressed in the journals Politics for the People, The Christian Socialist, and The Journal of Association. Particular attention is paid to the type of education for which these theories formed the basis. To set the more detailed study in perspective, the thesis suggests some reasons for the appearance of Christian Socialism in mid nineteenth century England, and gives a brief history of the personalities and programmes in the movement. In his theology of hope, Frederick Denison Maurice, the acknowledged leader of the Christian Socialists, produced an idea which was fundamentally optimistic: the existence of a loving caring God gave man the courage to believe that he was not condemned to a mean and meaningless existence. The relationship of all men to God the Father was the basis of their views on economic reorganization which can only be described as socialist in a very loose sense of that word. The Christian Socialists brought to the questions of economic misery, crime and education a specific theological perspective. The idea that the actions of an individual may be attributable in part to his upbringing, his identification with a social class and its expectations, and the lack of hope which characterized so many of the English 'working-class of the time was not new to radicals such as Robert Owen but it was not an accepted attitude of the establishment whether legal or clerical. Nor was Maurice's theology generally accepted, even in the Church of England, of which he was a prominent member. The Christian Socialists advocated political and social reform. For enduring and basic improvement however, they looked to the improvement of the individual citizen through the development of his inherent physical, intellectual and spiritual qualities. Such an education they believed would create a society based on the principles of mutual respect and love, and as a consequence of that change, the contemporary society based upon destructive competition would be replaced by one based on constructive cooperative production. Their expectations of education, however praiseworthy, were largely unrealistic.
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ItemAn evaluation of aspects of the proposition by Professor G.H. Bantock that "ultimately education both formal and informal is concerned with cultural transmission"( 1976)This thesis explores both the meaning and the application of. Bantock's assertion. Firstly, the notion of 'culture' is examined. I3antock identifies two common interpretations of the word: the anthropological and the Arnoldian 'pursuit of excellence.' He claims that his understanding is somewhere between the two. However, an analysis of his works shows that his thinking for education is far more identifiable with the Arnoldian idea of culture as what people should do, than it is with the anthropological notion that culture is what the people do. The meaning of I3antock's assertion about education's 'ultimate concern' is then examined with respect to his recommendations on curriculum. Bantock usefully distinguishes between 'cognitive' and 'affective' learning. Yet this distinction is not as sharp as one might expect: the criterion of the rational - or cognitive - as the arbiter limits his recommendations affecting curricula. If education is to be transmitted, this entails a discussion of how the transmission is to take place. �3sntack rejects 'discovery methods' as a mesas to transmit cultural values. The validity of his rejection is disputed both on the grounds of his failure to perceive the structure underlying discovery methods and the motivation of these methods. Transmission has to be undertaken by someone: thus, the role of school and not - school is examined, and the role of the teacher is explored. The former is affected by the whole area of the responsibility of the educator to his society; the latter is complicated by the fact, not explored by Bantock in any depth, that the teacher himself is necessarily involved in the wider community. lf cultural transmission is to be seen as the ultimate concern of education, then other claimants need to be described and assessed. The thesis examines the claims of self-realization, social improvement and social .usefulness, and proceeds to examine what claim cultural transmission knight have against other claims. The thesis examines the contribution which cultural transmission has over and against other claimants: its complementary nature, its sense of continuity with the past and for the future, and its dynamic spirit are explored. Finally, the thesis seeks to assess the contribution of G. H. Bantock to educational thinking. Negatively. there is a criticism of his failure to recognise the pluralistic nature of modern society, and his tendency to over-simplify the attitudes of those with whom he disagrees. But, positively, he does draw attention to the need for educational discourse to identify aims, his open-ness to a changing society, and his identification that the decisions affecting education are less and less in the hands of educators.