Melbourne Graduate School of Education - Theses

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    Paulo Freire : conscientization. the road to freedom
    Sabto, Gina (1938-) ( 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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    The educational theory of G.H. Bantock in the context of British educational thought 1965-1975
    Pear, David Adrian ( 1990)
    The 1960s and early 1970s witnessed changes in many social values in Britain; the educational world was not immune to the turbulence of these years. The classifications of `traditionalist', `conservative', `progressive' and 'radical' were attributed indiscriminately to the wide spectrum of party affiliations. As a result, the characteristics of these `parties' became difficult to isolate amid the vague condemnatory generalisations and intense criticism of personalities which characterized the period. G.H. Bantock (b. 1914) was considered a prominent traditionalist of these times, and as such, attempted to swim against the tide of what he believed was an increasing, uncultured progressivism. This study attempts to present a summary of Bantock's principal concerns, and to offer a profile of the main thrusts of the arguments which he advanced in over eighty major publications. As a subsidiary theme, it considers the nomenclature of the period, particularly from the perspective of the traditionalist, and seeks to isolate the foundations of that philosophical stance. Part 1 is a summary of the main concerns which consumed Bantock's attention during his career. Part 2 considers the means by which Bantock believed the problems of contemporary education could be solved, and Part 3 presents the author's evaluation of the ideas outlined in the previous sections.
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    The confused Frenchman : some considerations of 'freedom' in Rousseau's writings and its educational implications
    Sands, Caroline Ann ( 1987)
    The focus in this thesis is the concept of 'freedom' and, more specifically, how this concept is used by Rousseau. An attempt will first be made to clarify the meaning of 'freedom' and then Rousseau's discussions about it will be examined. Particular emphasis will be placed on an analysis of educational freedom and what Rousseau writes about it, especially in Emile. It will also be argued that the ideal political freedom that Rousseau proposes in The Social Contract is an extension of the freedom he talks about in Emile. Some critics have levelled the charge that Rousseau is not consistent in his definitions of what constitutes freedom and Max Rafferty has even referred to him as 'the confused Frenchman'. In this thesis it will be argued that this confusion is only apparent and not real. In this respect, the critical literature about Rousseau's theories on freedom will be analysed in an attempt to show that there is indeed an internal consistency of definition in Rousseau's works and that his view is of positive, rather than negative, freedom.
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    The effect of evolutionary thought upon selected English and American philosophers who influenced educational thought, 1850-1916
    Phillips, D. C (1938-) ( 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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    An analysis of John Dewey's philosophy on 'education as growth'
    Stent, Gregory R ( 1989)
    This thesis' approach to John Dewey's philosophy, specifically his ideas on 'education as growth', while aiming to provide a critical analysis, is also sympathetic. Hence it is not entirely committed to another school of thought. Rather it leads to the criticisms which are set forward in two ways. First in attempting to state his thought clearly, we are forced to note that, at times, there are crucial ambiguities in Dewey's use of key terms. These ambiguities are of special importance in considering what Dewey has to say about the empirical method and what he has to say about the nature of events. Second, and more important, in attempting to state the relationship between his views on fundamental topics, we find conflicting 'intellectual tendencies which are not resolved by Dewey. John Dewey's educational writing has been analyzed with a view to determining his views about the aims and general character of education. This thesis has examined whether Dewey's basic recommendations about educational. aims and methods are logically connected with his technical philosophical formulations or are 'rendered more likely by them. At almost every point, the upshot of this analysis has been to suggest that the logical or philosophical links that Dewey claimed or assumed between his technical philosophical formulations and educational recommendations do not in fact exist.
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    Yoga and education
    Taylor, David P ( 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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    A philosophical analysis of the concept of education
    Ozolins, John Talivaldis ( 1989)
    The thesis critically examines some of the concepts involved In the elucidation of the concept of education developed by R.S. Peters who says that education Is a family of processes whose purposes are the development of desirable states of mind. In particular, it critically examines the concept of mind built into Peters' conception of education and argues that Peters is correct to imply that the mind cannot be reduced to brain states. Education, I .claim is a telological concept primarily concerned with the transmission of cultural values. The thesis begins by briefly looking at behaviourist views of mind, and introduces the Identity Theory as an attempt to provide a better explication of the nature of mind. Feigl's views on the nature of mind are examined, in particular, his attempted reduction of the mental to the physical. His rejection of the concept of emergence is challenged and what is meant by the reduction of one theory to another is elucidated. It is concluded that the mental cannot be reduced to the physical. The features of scientific explanation in general are explored. It Is found that scientific explanation is applicable largely in physical science contexts, and so is of limited use in explaining the concept of mind, and so the concept of education. Teleological explanations are examined, since it is apparent that education is a teleological explanation. The question of whether teleological explanations can be reduced to non-teleological explanations is considered. It is found that there are at least three forms of teleological explanation, (i) functional explanation, (ii) goal-directed explanation and (iii) purposive explanation. It is clear from an examination of these that education is explained in terms of purpose. An examination of the concept of intention and its relationship to action forms a major portion of the thesis. The problem of whether there can be several descriptions of one action is considered, as well as whether Intentions are entailed by desires. The relationship between actions and events is considered, discussing in particular the concept of cause. Five uses of the term "cause" are outlined. It is postulated that the causal power In agent causation is the "act of will", which forms part of the intention to act. The concept of a process, and some of the ways in which it may be defined, is examined. The concept of development is briefly considered in the light of the analysis of the concept of a process. It is concluded that education may be termed a super-process. As a process, education can never be completed, but continues throughout an Individual's life. The purposes of education and what might be meant by desirable states of mind are discussed. The primary purpose of education, it is asserted, is the imparting of values. The question of who decides what states of mind might be termed desirable is considered and it is concluded that it is society, or the community who decide what values are to be imparted.
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    Matthew Arnold's perception of culture and the implications of that perception for his educational writing
    Palmer, Kathleen Imelda ( 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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    From the industrial to the convivial ethos : Ivan Illich on needs, commodities, education and the politics of change
    Pantas, Ignatios Jack ( 1991)
    The appearance of the soul-stirring views of Ivan Illich in the early seventies made for an iconoclastic campaign against current claims and definitions of objective social progress in our industrial-computer-technology age. His controversial message expressed serious concern about the consumerist ethos of modern societies and the pathogenic nature of our institutions. Today, the radical literature boom, of which Illich was part, appears to have gone quiet. Additionally, aspects of his writings have been superseded by new radical discourses. Yet still, for all that, Illich has produced an imposing and provocative critique of modern industrial society that goes a long way to demythologize our world view of "what is" of the sociocultural reality around us. In this sense, Illich has posed problems and offered positions that remain relevant to radical politics, and that are likely to concern us for a very long time. Throughout this thesis, I will attempt to contextualize and present the matrix of Illich's thought. In view of the ample critical responses to Illich's work, I do not intend to present a comprehensive critical appraisal, though I will concentrate on an assessment of his proposed strategy for the transition to a more humane society. I will begin, in chapter one, by mapping out Illich's critique of the increased importance of commodity culture within both the production and social reproduction - the ways in which advanced industrial society reproduces itself in individual thought and behaviour. Illich's investigation of the consumer society points to how institutions and a wide variety of cultural phenomena within social life are becoming forms of commodification and consumption, thus engendering deleterious and dehumanizing consequences. Chapter two takes Illich's objections to the consumerist ethos and investigates the role of compulsory public schooling within the logic of the commodification process. On the whole, Illich illustrates that the school, by packaging knowledge as a consumer commodity, distorts the meaning of education for its own vested interests. While the first two chapters attempt to contextualize Illich's writings, chapter three explores his conceptualization of the "ideal society" and his proposals for social and educational transformation. In chapter four, I will critically appraise Mich's thinking on radical social reconstruction in contradistinction to his Marxist critics and their proposed strategies. Out of this debate, the relevance of Illich's political concerns to current radical politics will be further clarified. My purpose in chapter five will be to confront the dilemma posed by Mich: should a radical policy be directed to reform or to deschool? I will attempt to present and appraise some of the prominent critical views levelled against Illich's politics for social change. In the final chapter, an attempt will be made to reveal what the deschooling analysis does not take into account. Attention will be given to how "resistance" theories, in particular the work of Paul Willis, provide an alternative view of how school reproduces the social order. New possibilities for schools acting as agents of social change are presented. The efforts of "empowerment" theorists build up these possibilities and call for "transformative" pedagogies to be developed within the schools. The major concern here will be to ascertain whether there is a role for the school, as we know it, to play in radically transforming society, and whether some middle ground can be charted with respect to Illich's project for deschooling society.
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    Education in a general sense
    Northrop, Joan Moore ( 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".