Faculty of Education - Theses
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ItemPaulo Freire : conscientization. the road to freedom( 1978)Freire's chief concern with regard to the oppressed in Brazil involved a view of education as a tool for social and political change. Conscientization is the - method by which he aimed to achieve change. His programme however, should be seen, not as an isolated effort to liberate the oppressed; it should be viewed in the context of other programmes that emerged in Brazil at the time. These were mainly inspired by radical Catholic action groups and characterised by the need to achieve the process of self-realisation along populist lines, that is without interference and indoctrination. Freire's programme came after exploring the traditional methods of adult literacy and rejecting them as bankrupt. His method involved a problematisation of the themes of the life of the oppressed and a representation of that problematic to them for their identification and critical analysis. This was achieved by means of dialogue and in the course of group meetings where co-ordinators and students held equal. status. Concurrently with dialogue, ABC literacy took place; words arising out of discussions of themes formed the basic material for the ABC course. Much depends on the co-ordinator for the success of the method. Generally Freire's critics focus their attention on him as a potentially manipulative agent and as such, no better than the cruel masters from whom he is attempting to rescue the oppressed. Freire's principles governing his theory and method however, are so clearly enunciated, so tightly knit together, that an internal unity emerges from the programme as a. whole, which in itself, acts as a deterrent to abuse and distortion. Finally, two questions arise from the study of Freire's conscientization: one is whether revolutionary action would naturally follow from it; the other is whether Freire's adherence to absolute authenticity is emphasised to the detriment of an essential aspect of the task, which is the mobilisation of the oppressed into an effective task force to bring about revolutionary change, Both questions are closely linked together. It may be more realistic to view Freirets programme, not as a task achieving revolutionary action itself, but as an effective preparation for it and as such an honest and therefore necessary part of it,
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ItemThe effect of evolutionary thought upon selected English and American philosophers who influenced educational thought, 1850-1916( 1963)This thesis has a twofold aim. First, I wish to show that the theory of evolution, especially in its Darwinian form, influenced the development of the philosophies of Herbert Spencer in England, and C.S.Peirce, William James and John Dewey in America. Secondly, I wish to examine critically those portions of these particular philosophies that have been of importance to education. It will be seen that one of these aims is essentially historical, while the other is philosophical. As these two aspects of the task are apt to become confused, they have been treated in separate chapters. The basic chapter is the first, for in it the connection between science and other disciplines is investigated. In some of the later chapters it will be shown that thinkers such as Spencer and Dewey pre-supposed that such connections exist. Chapter one is thus devoted to the discussion of key terms such as "scientific laws", "theory of evolution" and "mechanism", whilst Chapter two deals with Herbert Spencer and his place in the history of education, and Chapter three contains a critical examination of Spencer's ideas in the light of points raised in the first chapter. There is a similar arrangement in the chapters on the pragmatists. The period 1850 to 1916 was chosen for investigation because these two dates mark the years of publication of Herbert Spencer's "Social Statics" and John Dewey's "Democracy and Education" respectively. During the intervening years the theory of evolution had remarkable influence on many facets of intellectual life, and it would be surprising to find that education remained unaffected.
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ItemYoga and education( 1982)This expository thesis looks at the relationship between the principles of Classical Yoga and the Prospectus of the School of Total Education conducted by the Helen Vale Foundation in Melbourne. A brief overview of the nature of. Classical Yoga is given. This is followed by an examination of the two basic tenets of the school, viz.,the concept of total education and the need for the school students to be given a philosophy of life. The examination presents these two factors in the light of their origins in Yoga philosophy. This is followed by an investigation of the major aims and objectives of the school and their relationship to the principles of Yoga. In particular, moral education, the control of the ego and the emotions, detachment, spirituality, the physical and psychosomatic practices and the role, function and methods of the teacher are discussed. The conclusion attempts to suggest the possible relevance of the yogic and educational aims, methods and practices of the School of Toil Education for education generally.
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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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ItemD.H. Lawrence, fulfilment and education : a presentation, interpretation and evaluation of his educational views, with specific reference to his core ideas of individual and social fulfilment( 1981)Lawrence despaired of civilisation, which he considered to have left the rails and become profoundly dehumanising. It was all the more demoralising because he harboured what to him must have appeared a viable vision of 'fullness', of human fulfilment, which, he thought, it would be possible to articulate and realize through education. Man he saw as potentially spontaneous, integrated, vital, creative, authentic, flexible, possessed of every strength and virtue, once he would have fully recovered his birthright in a world permeated creatively by the Life-Force he assumed was active in the universe. He envisioned reconstructed Society as a projection, not as in contemporary Society, of distorting national ambitions or economic imperialism, or yet of purposes unconnected with human fulfilment, but of the regenerated individual's hopes, needs and achievements. The schools of his own day, however, Lawrence saw as conniving in the decay and drift of civilisation and in the dehumanisation of man. They failed to challenge the ambient decay and inertia, and instead sought to indoctrinate, to intellectualise all experience and to promote unreal hopes of social mobility. They imprisoned and frustrated; they stifled human energy and destroyed human integrity. They were instruments of 'nullity'. However, this scathing view of schools is counter-balanced by their potential instrumentality in human regeneration. In this context, Lawrence emphasised responsible leadership, flexible institutions, fulfilment-centred methods and programmes, a closer relationship between school and life, the fostering of intrinsic values, the need for strong ethical and spiritual purpose and for educating the whole individual. Cumulatively, he hoped, these emphases would enable individuals, and thereby, society, to attain to 'fullness', to be fulfilled. It is my contention, though, that Lawrence, while having a perfectly coherent if incomplete educational blueprint for human renewal, mistook, to some extent, formal and substantive requirements; that he had serious temperamental and philosophical limitations which hamstrung his social and educational views; and that, even if his package was successful enough to improve appreciably the climate of schools and the capacity of individuals for self-realization in many ways, it was unlikely to lead society as a whole to change positively to the degree he envisioned. For one thing, his view of individual fulfilment left out women and the handicapped, and his attempt at liberating individuals politically must be seen as potentially enslaving; for another, while having a most generous and formally liberal view of education, he overestimated its power to bring about radical cultural change. While concentrating,like Freud, on the psychic and psychological bases of the reality of individual and social life, he ignored its other dimensions, especially the material and the economic, and underestimated the will and the power of entrenched social forces to resist change. It is fair to say that despite the marginal gains his efforts at securing the millenium may have ensured, the latter remains as elusive as ever.
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ItemEgan's stage theory : an exploratory study of its use in the analysis of science textbooks( 1985)Kieran Egan (1979) has challenged educationists to consider the need for a Theory of Development which is specifically Educational. Such a need is discussed and examined in the context of science teaching. Egan's Theory was applied to the selection of science text material for a group of eleven and twelve year old students. The students' responses to the materials were compared with Egan's descriptions of certain developmental stages, particularly of his Romantic Stage. The author concluded that Egan's theoretical proposition assisted in interpeting certain student behaviour and preferences. Possible classroom uses of Egan's theory are discussed, implications for text usage and design are outlined, and some areas of research are suggested.
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ItemR.S. Peters, education and value( 1984)R. S. Peters is recognized as the founder of the recent and more respectable approach to philosophizing about education known as "the philosophy of education". Following his appointment to the Chair of Philosophy of Education at the University of London Institute of Education in 1962, the influence of his work and his approach to the philosophical treatment of educational problems grew enormously. Since the mid 1960's he has been pro�eminent as the champion of the study, with no rival who has threatened seriously to eclipse his importance or displace his fundamental approach with a more effective one. Philosophizing about education is still done largely in conscious appreciation of the relation it bears to Peters' work, whether it be "pro", "anti" or connected by some other tangent to Peters. Even those who have decided more recently to "start afresh" without him and his approach, and conduct their philosophical business elsewhere, are arguably part of a post�Peters phenomenon. There may be some sound reasons at the moment for seeking new philosophical pastures, or asking very seriously "Where do we go from here ?", but those who choose to forsake rather than to refute continue to testify to the imposing dominance of Peters' work. There is a sense in which Peters' very pre�eminence tends to attract anyone who wishes to make their own mark in philosophizing about education: whether it is merely to make it clear where they stand in relation to him, or to add to or subtract from aspects of his position and work. That is one motive for engaging with what he has written. The present thesis was conceived from the viewpoint of having been initially very impressed with Peters' singular and distinctive contribution to educational philosophy, but of having come over a period of time � through teaching it and working through its implications � to believe that, while it encompasses much that is important and worthwhile, it lacks something fundamental in the area of values and value connections. As is often the case, convictions like these are formed before one is able to specify what, if anything, is wrong. So, the work on the thesis itself provided the means of testing the conviction, by investigating seriously and at some length the relation between 'education' and 'value' in Peters' work. The work of examining the adequacy of Peters' value claims in relation to education � which occupies the larger portion of the thesis� may seem initially to be more negative than positive in import, but is an indication of the depth to which it was necessary to go to unravel the complex and often elusive threads of his value assumptions. A large number of criticisms of Peters, including many made or implied initially by other writers, are noted and incorporated into a sustained treatment, which is independently structured and given as much coherence as it seemed possible to achieve with Peters' work in this area. On the positive side, a case is made during the course of the critical review in the first three chapters for a single non valuative necessary condition for "education". An original suggestion about how value is related to education is proposed towards the end of the fourth chapter, where an alternative way of understanding the higher valuation Peters calls "intrinsic" is recommended to overcome the various problems that beset his case. The fifth chapter is devoted to explaining this new notion � that value is intrinsic to educated individuals rather than to education itself � and there is an assessment of its significance in the conclusion. It provides a viable alternative to Peters' account of value, and is the major positive contribution of the thesis.
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ItemArtistic knowledge, meaning, and truth in educational theory( 1983)On both sides of the Atlantic, there has emerged a number of influential defences since the early 'sixties of liberal or general education. Several of these may be characterised by the way in which those activities said to be educational are ultimately tied to the concept of knowledge. For all the variations in their conception of knowledge, both philosophers of education and curriculum theorists alike have constantly acknowledged this connexion, as respectively exemplified by R.K. Elliott ...my chief concern is with the justification of education as the pursuit of knowledge and understanding1 and R.A. Pring in educating we are concerned with the development, indeed enrichment, of mental life, and...central to such development is the growth of knowledge.2 Furthermore, when analysing the concept of knowledge, such philosophers and theorists have investigated possible ways of dividing or categorising it in order to rationalise or justify the place of such disciplines as the various arts and sciences within the curriculum of liberal or general education. Within this trend, two figures, notable for stressing knowledge and mind, meaning and truth as the crucial determinants in curriculum planning, have proved amongst the most influential. They are P.H. Hirst and P.H. Phenix whose views are popularly associated with the epistemological frames of reference respectively known as "forms of knowledge" and "realms of meaning" (originally entitled "generic classes of knowledge"). (From Introduction)
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ItemMaritain on education and moral education( 1983)Jacques Maritain (1382-1973) is.one of'the most important fioures in twentieth century philosophical and. cultural life. No attempt to produce a serious history of intellectual life in the twentieth century would be complete without reference to Maritain's work. In the course of a long and extremely active academic career Maritain published more than fifty books and lengthy monographs dealing with philosophical questions. He also published a wide range of articles on social and political matters.1 He held chairs of philosophy in France and the United States at different periods of his career, and visited a number of other countries (including Canada and England) at the invitation of universities to lecture in philosophy. Maritain is widely regarded as the foremost modern inter - preter of the thought of the thirteenth century philosopher and theologian, Thomas Aquinas, and as a profoundly creative and original thinker in his own right. While those familiar with Maritain's work know that he made substantial contributions to metaphysics, philosophy of nature, epistemology, philosophy of religion, moral philosophy, political philosophy, and aesthetics, many are unaware of the range of his contributions to education. Maritain in fact made valuable contributions to educational theory in published works spaced out over more than forty years, � beginning in 1927. In order to convey an idea of the extent of Maritain's contribution to educational theory and thus to provide a framework within which to set out, and evaluate his ideas on education and, more specifically, on moral education, the first chapter of this study will consist of a chronologically arranged synopsis of Maritain's principal published statements on education - a straightforward enough task, but one which has been totally neglected. by commentators on Maritain's educational writings.2 The second chapter will attempt to set out the central elements of Maritain's reflections on education, while chapter three will focus attention on Maritain's observations concerning moral education. The final chapter of the study will be an appraisal of his views on education in general and on moral education.