According to John Dewey, education and philosophy are inseparable. Justify and explain
Answers
Progressive education is essentially a view of education that emphasizes the need to learn by doing. Dewey believed that human beings learn through a 'hands-on' approach. This places Dewey in the educational philosophy of pragmatism.
An educative experience, according to Dewey, is an experience in which we make a connection between what we do to things and what happens to them or us in consequence; the value of an experience lies in the perception of relationships or continuities among events.
Relationship between Philosophy and Education
Philosophy and education are two different fields of studies but they are closely linked together, because without any rational thinking prior to education, the whole educational process is. directionless.
Answer:
Philosophy is a product of Western culture focused reflectively, or introspectively on first-person experience of the moral individual and what it is, and what it is like, being as such in any world, and as being this person in this world. Since human life on earth, as we know it, is functionally impossible outside of a group—we are herd animals—education is the transformation we undergo that makes us capable of living autonomously in nature and in society; for society to serve a role of protection and opportunity for persons, individual and collective, “socialization”, or education in social practices, has a practical role of promoting a society this is coherent as an ordering practice and is willed to exist on the basis of sufficient consent. Education clearly serves a utilitarian purpose, but only moral persons can assure its integrity in, and through, time. Group coherence is constantly under pressure from the outside, or, more exactly, what is perceived to be the case for ageement and action, and it is under pressure from subjective questions regarding the value to our person of submitting to conditions of collective life.
For most of human history, education for most people has meant learning to accept conditions of collective life out of fear (very real) of being excluded from the organic life-supporting group. Moral persons must consent to conforming to a framework of action, but such consent can be coerced; and such “coercion” may occur by pressure form others (real or percevied), or from being self-imposed on the basis of interest and reasons.
Education has changed with the emergence of the direct involvement of mass opinion in political governance, due principally to consensual arbitration of opinion as facilitated by the creation of knowledge and information as made possible by expanded means of communication. Consensus arbitration of public opinion extended to most persons in society has greatly expanded the incentives for specialized skills acquisition and has essentially turned classic representational systems of governance, based on a proxy system of delegating our powers of moral consent, on their heads. Public opinion today is clearly the tail that wags the dog. In time, public institutions will evolve so as to give a legitimate role to public opinion in the exercise of collective power. However, already, moral consent for collective life no longer depends on former forcing practices based upon zero-sum choices regulated by incentives of social exclusion and inclusion because the “group” we depend upon for protection and opportunity is no longer, for a growing number of people, a line-of-sight community, so our consent to collective life has become much more a matter of managing our best interests and our personal set of social principles.
If the above gloss is accepted as reasonably accurate as regards how events have evolved, education is responding to the extension of avenues of opportunity that now go well beyond cultivation in the levers of social and civic power in public institutions. If education once served to tame the masses in civic responsibility and cultivate and certify leadership elites, education now has more to do with developing and perpetuating skills required for a public life that has become much more expanded and much more complex as something to manage due to knowledge and information, process and systems based, integration.
Ironically, collective purposes aimed at overcoming the real dangers of material scarcity has succeeded in creating the means to exploit the earth’s material rescourses to a degree that now threatens the very environmental habitat that sustains organic life, and human life included. However, the integrated framework of skills, knowledge and information collection that motivated the original exploitative visions of materialization of life without bounds is exactly what is required to adapt to a sustainable approach to materialization, and undoubtedly will do so.
The tumultous modernizing world Donald Trump’s father Fred Trump made his fortunes in, by hook and by crook, is not the one his son is presently in, and is not one his son would, given all the facts, would ever want to return to. That world produced a lot of misery and fuled the arbitrating work of a lot of our most celebrated literature, also produced the wake-up call of the two World Wars, and especailly World War II, the “war to end all wars plus one”, and by any measure one too many. The reality of human material concern as a community has become extra national moving toward global. We no longer live in survival community, we live in a community of common concern.
Yes, Emperor Donald Trump, as a self-made guy, is a myth spelled out recently in black and white in the New York Times: he is an emperor on parade fully clothed, but his clothes are ones his father gave him.
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