AIOU Assignment BEd 1.5 Year 2.5 Year 8609 Philosophy of Education Assignment 2

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Q 1: Critically evaluate the Plato's idea of education according to classes.
Answer:

Education for Plato was one of the great things of life. Education was an attempt to touch the evil at its source, and reform the wrong ways of living as well as one’s outlook towards life. According to Barker, education is an attempt to cure a mental illness by a medicine.

The object of education is to turn the soul towards light. Plato once stated that the main function of education is not to put knowledge into the soul, but to bring out the latent talents in the soul by directing it towards the right objects. This explanation of Plato on education highlights his object of education and guides the readers in proper direction to unfold the ramifications of his theory of education.

Plato was, in fact, the first ancient political philosopher either to establish a university or introduce a higher course or to speak of education as such. This emphasis on education came to the forefront only due to the then prevailing education system in Athens. Plato was against the practice of buying knowledge, which according to him was a heinous crime than buying meat and drink. Plato strongly believed in a state control education system.

He held the view that without education, the individual would make no progress any more than a patient who believed in curing himself by his own loving remedy without giving up his luxurious mode of living. Therefore, Plato stated that education touches the evil at the grass root and changes the whole outlook on life.

It was through education that the principle of justice was properly maintained. Education was the positive measure for the operation of justice in the ideal state. Plato was convinced that the root of the vice lay chiefly in ignorance, and only by proper education can one be converted into a virtuous man. The main purpose of Plato’s theory of education was to ban individualism, abolish incompetence and immaturity, and establish the rule of the efficient. Promotion of common good was the primary objective of platonic education.

Influence on Plato’s System of Education:

Plato was greatly influenced by the Spartan system of education, though not completely. The education system in Athens was privately controlled unlike in Sparta where the education was state-controlled. The Spartan youth were induced to military spirit and the educational system was geared to this end.

However, the system lacked the literacy aspect. Intriguingly, many Spartans could neither read nor write. Therefore, it can be stated that the Spartan system did not produce any kind of intellectual potentials in man, which made Plato discard the Spartan education to an extent. The platonic system of education is, in fact, a blend of Athens and the organization of Sparta. This is because Plato believed in the integrated development of human personality.

State-controlled Education:

Plato believed in a strong state-controlled education for both men and women. He was of the opinion that every citizen must be compulsorily trained to fit into any particular class, viz., ruling, fighting or the producing class.

Education, however, must be imparted to all in the early stages without any discrimination. Plato never stated out rightly that education system was geared to those who want to become rulers of the ideal state and this particular aspect attracted widespread criticism.

Plato’s Scheme of Education:

Plato was of the opinion that education must begin at an early age. In order to make sure that children study well, Plato insisted that children be brought up in a hale and healthy environment and that the atmosphere implant ideas of truth and goodness. Plato believed that early education must be related to literature, as it would bring out the best of the soul. The study must be mostly related to story-telling and then go on to poetry.

Secondly, music and thirdly arts were the subjects of early education. Plato believed in regulation of necessary step towards conditioning the individual. For further convenience, Plato’s system of education can be broadly divided into two parts: elementary education and higher education.

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Q 2: Discuss the education Implications of John Dewey’s philosophy.
Answer:

John Dewey is one of the most influential thinkers in the history of modern educational theory. In this video, we will briefly explore his philosophical position and how his ideas have impacted education for decades.

John Dewey and Education

John Dewey is nothing less than a rock star of modern education. His ideas and approaches to schooling were revolutionary ideas during his lifetime and remain fundamentally important to modern schooling today. In this video, we will take a brief look at the background of John Dewey as well as a more in depth look at his educational philosophies and ideals. When we're done, you should be able to describe Dewey, but more importantly, you should be able to identify his philosophy in action.

Biography

John Dewey was born in Burlington, Vermont, on October 20, 1859. He was a bright kid, attending college at the University of Vermont at only 15 years old! At the University of Vermont, Dewey focused on the study of philosophy. Dewey graduated with his bachelor's degree in 1879. He then began his teaching career. He taught two years of high school in Oil City, PA, and one year of elementary school in Charlotte, Vermont.

In 1884, Dewey received his Ph.D. from Johns Hopkins University and immediately began his university teaching career at the University of Michigan. Dewey spent most of his early career there, except for a one-year stint at the University of Minnesota. In 1894, Dewey left for the University of Chicago, where he would become the head of the philosophy department. At the University of Chicago, Dewey would work to develop much of his viewpoints that have lasted far beyond his time. In 1904, Dewey would become a professor at Columbia University, where he would retire in 1930.

The Views of John Dewey

John Dewey is probably most famous for his role in what is called progressive education. 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.

Pragmatists believe that reality must be experienced. From Dewey's educational point of view, this means that students must interact with their environment in order to adapt and learn. Dewey felt the same idea was true for teachers and that teachers and students must learn together. His view of the classroom was deeply rooted in democratic ideals, which promoted equal voice among all participants in the learning experience.

How John Dewey Reformed Education

Dewey's pragmatic and democratic approach to schooling may not stand out as radical today, but in the early and mid-1900s, his view of education was in contradiction to much of the then-present system of schooling. Dewey's approach was truly child-centered. A child-centered approach to education places the emphasis of learning on the needs and interests of the child. In Dewey's view, children should be allowed to explore their environments.

He believed in an interdisciplinary curriculum, or a curriculum that focuses on connecting multiple subjects, where students are allowed to freely move in and out of classrooms as they pursue their interests and construct their own paths for acquiring and applying knowledge. The role of the teacher in this setting would be to serve more as a facilitator than an instructor. In Dewey's view, the teacher should observe the interest of the students, observe the directions they naturally take, and then serve as someone who helps develop problem-solving skills.

John Dewey’s Pragmatism (Instrumentalism) & Education

In his earliest philosophical phase, John Dewey, who has been described as the greatest as American philosophy, was a Hegelian idealist. While at the Johns Hopkins University he had fallen under the influence of George Sylvester Morris. During the first ten year of his college teaching (1884-1894), Dewey move from the idealist’s camp to the beginnings of a pragmatic philosophy which he was to characterize with the name of instrumentalism. During the twenty years immediately prior to the First World War, Dewey worked at refining his philosophy it into play in the arena of human discourse. Philosophy was, as far as he was concerned, a part of culture and the way we philosophized, as well as the things about which we philosophized, was determined in large part by this culture. While Dewey was certain not the first educational philosopher, he saw the relationship between philosophy and education in a new and wholly different manner that did his predecessors. In Democracy and Education, first published in 1916, he tried to clarify the relationship. John Dewey’s philosophy and its educational implications are inextricably interwoven. As Dewey pointed out, he regarded philosophy as a general theory of education and for this reason placed a great deal of emphasis on epistemological and axiological considerations. His philosophy emphasizes the social function of intelligence that ideas are instruments of living rather than ends in themselves. Education is seen as basically a social process rooted in problem-solving and the exploration of the meaning of experience. Focus of research is to make an impact on the child’s life with regards to their individuality. Throughout the history of this philosophy, Dewey conducted experiments that fostered his thoughts and ideas. Each experiment reflected individual growth. There are several philosophers that were advocates of pragmatism. Francis Bacon had a significant influence on pragmatism. He suggested an inductive approach, which became the basis for the scientific method. John Locke was a philosopher that believed that the mind at birth is blank. He disagreed with Plato in that a person learns from experiences. Another philosopher was Jean Jacques Rousseau. He was interested in the relationship between politics and education. He believed that people are affected by the outside world, but are basically good at heart. Auguste Comte, who was not pragmatist, influenced pragmatism to use science when problem solving. Charles Sanders Peirce was an American pragmatist that never received the recognition he deserved. He believed that ideas were nothing until they have been tested in actual experiences. Another important philosopher was William James, who made pragmatism a wider public view. He believed that an idea must be tried before it can be considered good. The final philosopher, which is considered to be the greatest asset to pragmatism, was John Dewey. According to Dewey, no changeable absolutes or universals exist.

Dewey continually argues that education and learning are social and interactive processes, and thus the school itself is a social institution through which social reform can and should take place. In addition, he believed that students thrive in an environment where they are allowed to experience and interact with the curriculum, and all students should have the opportunity to take part in their own learning. Dewey makes a strong case for the importance of education not only as a place to gain content knowledge, but also as a place to learn how to live. In his eyes, the purpose of education should not revolve around the acquisition of a pre-determined set of skills, but rather the realization of one's full potential and the ability to use those skills for the greater good. He notes that "to prepare him for the future life means to give him command of himself; it means so to train him that he will have the full and ready use of all his capacities". In addition to helping students realize their full potential, Dewey goes on to acknowledge that education and schooling are instrumental in creating social change and reform. He notes that "education is a regulation of the process of coming to share in the social consciousness; and that the adjustment of individual activity on the basis of this social consciousness is the only sure method of social reconstruction". In addition to his ideas regarding what education is and what effect it should have on society, Dewey also had specific notions regarding how education should take place within the classroom. Dewey discusses two major conflicting schools of thought regarding educational pedagogy. The first is centered on the curriculum and focuses almost solely on the subject matter to be taught. Dewey argues that the major flaw in this methodology is the inactivity of the student; within this particular framework, "the child is simply the immature being who is to be matured; he is the superficial being who is to be deepened". He argues that in order for education to be most effective, content must be presented in a way that allows the student to relate the information to prior experiences, thus deepening the connection with this new knowledge. Dewey not only re-imagined the way that the learning process should take place, but also the role that the teacher should play within that process. According to Dewey, the teacher should not be one to stand at the front of the room doling out bits of information to be absorbed by passive students. Instead, the teacher's role should be that of facilitator and guide. The teacher is not in the school to impose certain ideas or to form certain habits in the child, but is there as a member of the community to select the influences which shall affect the child and to assist him in properly responding to these influences. Thus the teacher becomes a partner in the learning process, guiding students to independently discover meaning within the subject area. This philosophy has become an increasingly popular idea within present-day teacher preparatory programs.
Many schools have used certain parts of the philosophy, but not many use it consciously. Most people were interested in using the practical parts than focusing on the philosophy. Pragmatism as an educational belief does not have everyone agreeing. Some believe that it is too vague and others believe it is too watered down. After analyzing pragmatism, we feel that this philosophy best describes our teaching style. This philosophy was easier to understand and make connections. Pragmatism reminds teachers to individualize their instruction to meet the needs of each learner. One must remember to keep old traditions, but incorporate new idea.

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Q 3: Discuss Imam Al-Ghazali’s views about teaching?
Answer:

Until recently, Islamic thought as propounded by al-Ghazali constituted the predominant school with regard to the theory and practice of Islam (and, in particular, Sunnite Islam). With his immense intellectual stature and his encyclopaedic knowledge, al-Ghazali has influenced Islamic thought and defined its practice for nearly nine centuries. He was a representative of ‘conciliatory Islam'.

Over the past three decades, a new current of ‘combative Islam' has appeared and grown rapidly, and is attempting to gain control of the Islamic world. Some observers see this trend as a new revival movement, while others perceive in it a threat not only to the Islamic countries, but to the entire world, and a source of destabilization, taking Islam and Muslims back fourteen centuries.

This new movement derives its intellectual foundations from the teachings of Abu-l-A‘là al-Mawdudi, Sayyid Qutb and Ruhollah Khomeini, as well as their hard-line followers active in any number of countries. It advocates the proclamation of society as impious, the forcible elimination of existing regimes, the seizure of power and a radical change in social life-styles; it is aggressive in its rejection of modern civilization. The adepts of this trend hold that Islam, as professed and practised over many centuries, provides the solution to all the political, economic, social, cultural and educational problems facing the Arab and Islamic world, and indeed the whole planet.

The struggle between the thought of al-Ghazali and that of al-Mawdudi is still under way and may turn out to be one of the most important factors in shaping the future of the Arab and Islamic world.

Whatever the outcome of this struggle, al-Ghazali remains one of the most influential philosophers (although he objected to being described as such) and thinkers on education in Islamic history. His biography —as a student in search of knowledge, as a teacher propagating knowledge and as a scholar exploring knowledge— provides a good illustration of the way of life of students, teachers and scholars in the Islamic world in the Middle Ages.

Aims and principles of education

Al-Ghazali's philosophy of education represents the high point of Islamic thinking on education, in which al-Ghazali's inclination towards reconciliation and the integration of various intellectual schools is apparent. Here he achieves a synthesis of legal, philosophical and mystical educational thinking. Al-Ghazali was not a ‘philosopher of education' (even though he did work as a teacher at the beginning of his career); he was a philosopher of religion and ethics. When he had completed the outlines of this great philosophical edifice, and begun to put it into practice, al-Ghazali found himself turning to education and teaching, in the same way as the great philosophers before him had done. Al-Ghazali's philosophy was more an expression of the spirit of the age in which he lived than a response to its challenges; his thinking on education, as indeed his philosophy, favoured continuity and stability over change and innovation.

For Al-Ghazali, the purpose of society is to apply shari‘a, and the goal of man is to achieve happiness close to God. Therefore, the aim of education is to cultivate man so that he abides by the teachings of religion, and is hence assured of salvation and happiness in the eternal life hereafter. Other worldly goals, such as the pursuit of wealth, social standing or power, and even the love of knowledge, are illusory, since they relate to the transient world.

Man is born as a tabula rasa, and children acquire personality, characteristics and behaviour through living in society and interacting with the environment. The family teaches the children its language, customs and religious traditions, whose influence they cannot escape. Therefore, the main responsibility for children's education falls on the parents, who take credit for their probity and bear the burden of their errors; they are partners in everything the children do, and this responsibility is subsequently shared by the teachers Al-Ghazali stresses the importance of childhood in character formation. A good upbringing will give children a good character and help them to live a righteous life; whereas, a bad upbringing will spoil their character and it will be difficult to bring them back to the straight and narrow path. It is therefore necessary to understand the special characteristics of this period in order to deal with the child in an effective and sound manner.

It is important that boys should begin to attend maktab (elementary school) at an early age, for what is learnt then is as engraved in stone. Those entrusted with the education of the boy at school should be aware of how his motivations develop and interests change from one period to another: a fascination with movement, games and amusement, followed by a love of finery and appearances (in infancy and childhood), then an interest in women and sex (adolescence), a yearning for leadership and domination (after the age of 20), and finally delight in the knowledge of God (around the age of 40). These changing interests can be used by educators to attract the boy to school, by offering first the lure of ball games, then ornaments and fine clothes, then responsibilities, and finally by awakening a longing for the hereafter.

In the elementary stage, children learn the Koran and the sayings of the Prophet's companions; they should be preserved from love poetry and the company of men of letters, both of which sow the seeds of corruption in boys' souls. They must be trained to obey their parents, teachers and elders, and to behave well towards their classmates. They should be prevented from boasting to their peers about their parents' wealth or the food they eat, their clothes and accessories. Rather, they should be taught modesty, generosity and civility. Attention is drawn to the potentially pernicious influence of the children's comrades on their character. They must therefore be advised that their friends should possess the following five qualities: intelligence, good morals, good character, abstemiousness and truthfulness.

Education is not limited to training the mind and filling it with information, but involves all aspects—intellectual, religious, moral and physical—of the personality of the learner. It is not enough to impart theoretical learning; that learning must be put into practice. True learning is that which affects behaviour and whereby the learner makes practical use of his knowledge.

The children's tutors must devote attention to religious education. First, the principles and foundations of religion are instilled into them such that by the age of about 7 they can be expected to perform the ritual ablutions and prayers, and to undertake several days of fasting during Ramadan until they become accustomed to it and are able to fast for the whole month. They should not be allowed to wear silk or gold, which are proscribed by the Faith. They must also be taught everything they need to know about the precepts of religious law, and must learn not to steal, eat forbidden food, act disloyally, lie, utter obscenities or do anything which children are prone to do.

Naturally, at this early age they will not be able to understand the intricacies of what they are taught or expected to practice, and there is no harm in that. As they grow older, they will come to understand what they have been taught and what they are practicing. At times, al-Ghazali the Sufi overshadows al-Ghazali the educator: for instance, he advocates cutting the boy off from the world and its temptations in order for him to renounce it, and accustoming him to a simple, rough life in poverty and modesty.

And yet the educator quickly reappears, for he feels that once the boy has left the school premises, he should be allowed to play suitable games in order to recover from the fatigue of study, and be freed from the constraints imposed upon him. However, he must not tire or overtax himself at play. Preventing the boy from playing and burdening him constantly with learning can only weary his heart and blunt his mind, spoiling his life and making him so despise study that he resorts to all manner of tricks to escape it

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Q 4: Explain role of contemporary philosophies in education?
Answer:

Contemporary Philosophies and Theories in Education signify new directions and possibilities out of a traditional field of philosophy and education. Around the globe, exciting scholarship that breaks down and reformulates traditions in the humanities and social sciences is being created in the field of education scholarship. This series provides a venue for publication by education scholars whose work reflects the dynamic and experimental qualities that characterize today’s academy.

The series associates philosophy and theory not exclusively with a cognitive interest (to know, to define, to order) or an evaluative interest (to judge, to impose criteria of validity) but also with an experimental and attentive attitude which is characteristic for exercises in thought that try to find out how to move in the present and how to deal with the actual spaces and times, the different languages and practices of education and its transformations around the globe. It addresses the need to draw on thought across all sorts of borders and counts amongst its elements the following: the valuing of diverse processes of inquiry; an openness to various forms of communication, knowledge, and understanding; a willingness to always continue experimentation that incorporates debate and critique; and an application of this spirit, as implied above, to the institutions and issues of education.

Authors for the series come not only from philosophy of education but also from curriculum studies and critical theory, social sciences theory, and humanities theory in education. The series incorporates volumes that are trans- and inner-disciplinary. For much of the history of Western philosophy, philosophical questions concerning education were high on the philosophical agenda. From Socrates, Plato, and (p. 4) Aristotle to twentieth‐century figures such as Bertrand Russell, John Dewey, R. S. Peters, and Israel Scheffler, general philosophers (i.e., contemporary philosophers working in departments of philosophy and publishing in mainstream philosophy journals, and their historical predecessors) addressed questions in philosophy of education along with their treatments of issues in epistemology, metaphysics, philosophy of mind and language, and moral and social/political philosophy. The same is true of most of the major figures of the Western philosophical tradition, including Augustine, Aquinas, Descartes, Locke, Hume, Rousseau, Kant, Hegel, Mill, and many others.

The concept of methods and knowledge of teaching

With the emergence of the new religion (Islam) and the civilization that arose with it, a set of religious and linguistic disciplines came into being, among which were those dealing with the Koran, hadith, fiqh, linguistics, the biographies of the Prophet and his companions, and the military campaigns of the Prophet, which were designated the ‘Arab sciences'. With the growth of Arab and Islamic culture, and through contact and interaction with and borrowing from foreign cultures, another set of disciplines arose, such as medicine, astronomy, chemistry, mathematics, philosophy and logic, which were called the ‘non-Arab' sciences. From these native and borrowed sciences a flourishing scientific movement grew rapidly, although a conflict soon arose between the religious sciences and the disciplines of philosophy and the natural sciences, or between the fuqaha' and the philosophers. Al-Ghazali and his Tahafut al-Falasifa was one of the elements in this struggle, which ended with the victory of the fuqaha' (and Sufis) over the philosophers and scientists. And yet the religious sciences emerged from this battle weakened and lacking in vigour, especially after the gate of independent inquiry was closed and the method of relying on earlier authorities gained supremacy: Arab civilization and science thus went from an age of original production, creativity and innovation to one of derivation, imitation and compilation.

As a scholar and teacher, al-Ghazali was interested in the problem of knowledge: its concepts, methods, categories and aims. True knowledge, in al-Ghazali's view, is knowledge of God, His books, His prophets, the kingdoms of earth and heaven, as well as knowledge of shari‘a as revealed by His Prophet. Such knowledge is thus a religious science, even if it includes the study of certain worldly phenomena. Disciplines relating to this world, such as medicine, arithmetic, etc., are classed as techniques.

The purpose of knowledge is to help man to achieve plenitude and to attain true happiness—the happiness of the hereafter—by drawing close to God and gazing upon His countenance. The value of learning lies in its usefulness and veracity. Hence, the religious sciences are superior to the secular sciences because they concern salvation in the eternal hereafter rather than this transient world, and because they contain greater truth than the secular sciences. This is not to say that the secular sciences should be completely ignored; they have their uses, and are needed by society. Examples of such disciplines are medicine and linguistics.

The Muslim philosophers and scholars (al-Kindi, al-Farabi, Ibn an-Nadim, Ibn Sina and others) had a passion for classifying the sciences, and were influenced in this respect by the Greek philosophers, in particular Aristotle. Al-Ghazali has several classifications of the sciences: he first classifies them according to their ‘nature' into theoretical (theological and religious sciences) and practical (ethics, home economics and politics), and then according to their ‘origin' into revealed sciences, taken from the prophets (unity of God, exegesis, rites, customs, morality) and rational sciences, produced by human reason and thinking (mathematics, natural sciences, theology, etc.)

There is no contradiction, in al-Ghazali's opinion, between the revealed sciences and the rational sciences. Any apparent conflict between the prescriptions of revelation and the requirements of reason stems from the incapacity of the seeker to attain the truth and from his faulty understanding of the reality of revealed law or the judgement of reason. In fact, the revealed and the rational sciences complement—and indeed are indispensable to—one another. The problem is that it is difficult, if not impossible, to study and understand them together. They constitute two separate paths, and whoever takes an interest in the one will be deficient in the other.

Finally, al-Ghazali classifies the sciences according to their purpose or aim, dividing them into the science of transaction (governing the behaviour and actions of human beings—the sciences of rites and customs) and the science of unveiling (pertaining to the apprehension of the reality and essence of things), an abstract science which can only be attained through unveiling a light which illuminates the heart when the heart is purified, a light which is ineffable and cannot be contained in books. It is the supreme science and the truest form of knowledge.

The 11th century (5th century H) witnessed the triumph of the religious sciences over philosophy and the natural sciences. al-Ghazali's violent attack on philosophy was one of the factors that contributed to its weakening in the Islamic East. Al-Ghazali divides the philosophical sciences into six categories: mathematics, logic, natural sciences, metaphysics, politics and ethics. Mathematics, logic and the natural sciences do not contradict religion, and may be studied. The problem is that whoever studies them may go on to metaphysics and other disciplines which should be avoided. Metaphysics is the science which is most dangerous and at variance with religion. Politics and ethics are not incompatible with the sciences and principles of religion, but here again, whoever studies them may slide into the study of other, reprehensible sciences.

Curiously, although al-Ghazali attacked philosophy and the natural sciences, and was influential in persecuting and weakening them, he also helped to restore them to the curriculum at al-Azhar at the end of the 19th century, where the head of that university, Muhammad al-Anbabi 1878 CE (1305 H) adduced al-Ghazali's writings on the natural sciences in order to demonstrate that they were not contradictory to religion and to authorize their teaching.

The Islamic educational system was divided into two distinct levels: elementary schooling was dispensed in the kuttab for the common people, and by men of letters in private houses for the children of the élite; higher education took place in various Islamic educational institutions such as mosques, madrasas, ‘houses of science and wisdom', Sufi hermitages, brotherhoods, hospices, etc. The elementary curriculum had a pronounced religious character, and consisted mainly of learning the Koran and the fundamentals of religion, reading and writing, and occasionally the rudiments of poetry, grammar, narration and arithmetic, with some attention being devoted to moral instruction.

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Q 5: Describe Friedrich Froebel ‘views regarding the early childhood education.
Answer:

Born on 21 April 1782 Friedrich Froebel was a German educator who invented the kindergarten. He believed that "play is the highest expression of human development in childhood for it alone is the free expression of what is in the child's soul." According to Froebel, in play children construct their understanding of the world through direct experience with it. His ideas about learning through nature and the importance of play have spread throughout the world.

Froebel considered the whole child’s, health, physical development, the environment, emotional well-being, mental ability, social relationships and spiritual aspects of development as important. Drawing on his mathematical and scientific knowledge Froebel developed a set of gifts (wooden blocks 1-6) and introduced occupations, (including sticks, clay, sand, slates, chalk, wax, shells, stones, scissors, paper folding). It seems appropriate to mention Froebel's gifts and occupations in conjunction with this new course. Particularly as the gifts and occupations are open-ended and can be used to support children’s self initiated play.

Froebel believed that it was important for practitioners to understand the principles of observation including professional practice, the multiple lenses through which they see children- and that children see their worlds, as well as offering children freedom with guidance and considering the children's environments including people and materials as a key element of how they behave.

Because Froebel based much of his understanding of children on observing them this has changed the way we think about children's play.

We have Froebel's insights to thank for placing child initiated activity with adults working with children to give them freedom with sensitive guidance and symbolic and imaginative play at the heart of our curriculum

Principles

Froebelian principles as articulated by Professor Tina Bruce (1987, 1st edition and 2015, 5th edition).

Childhood is seen as valid in it self, as part of life and not simply as preparation for adulthood. Thus education is seen similarly as something of the present and not just preparation and training for later.
The whole child is considered to be important. Health – physical and mental is emphasized, as well as the importance of feelings and thinking and spiritual aspects.
Learning is not compartmentalization, for everything links.
Intrinsic motivation, resulting in child-initiated, self directed activity, is valued.
Self- discipline is emphasized.
There are specially receptive periods of learning at different stages of development.
What children can do (rather than what they cannot do) is the starting point in the child’s education.
There is an inner life in the child, which emerges especially under favourable conditions.
The people (both adults and children) with whom the child interacts are of central importance.
Quality education is about three things: the child, the context in which learning takes place, and the knowledge and understanding which the child develops and learns.

A Froebelian principled approach to early childhood education in practice

It is important that practitioners offer children what they need now. For example, some children may need to be allowed the autonomy, (to make choices and decisions and to use their skills and techniques) to mix their own paints. While other children may not be ready to mix paints for themselves, and will just waste expensive resources if they are allowed to ladle paint everywhere, and splash water onto it, but they may be ready to learn how sand, clay and gravel behave when in contact with water. They can learn about the properties of materials. Another child may be ready to mix paints, but may need a great deal of practitioner support as they are in the early stages of learning how to do this.
The practitioner must nurture the ideas, feelings, relationships and physical development and embodiment of children. The practitioner needs to be able to recognize when children need personal space or need to be diverted into something appropriate for them without making them feel bad about using the paints inappropriately, because they couldn’t yet understand. Children need to be given help sensitively, in a way which will build their confidence, skills and autonomy.
All children learn in ways which can be linked with The official framework documents of their country, such as the areas of learning in the Early Years Foundation Stage (England) or The Curriculum for Excellence (Scotland), The Foundation Phase Curriculum (Wales) Aistear (Ireland), or Understanding the Foundation Stage (Northern Ireland) and also Te Whariki (New Zealand).
Children are self-motivated when they are encouraged to be so and their intrinsic motivation to learn is not crushed, but nurtured by practitioners that have an understanding of them.
Children are encouraged to develop self-discipline. This helps children to concentrate well, and to learn effectively. It also relates understanding of self, others and the universe.
Children need to be given choices, allowed to make errors, decisions and offered sensitive help as and when it is needed, This will help children to learn in ways which are right for each of them as individuals. In this way practitioners are supporting and also extending their learning.
Practitioners need to place emphasis on what the children can do, rather than what they can’t do. The tone and atmosphere should be encouraging and not judgmental or critical. This Froebel believed builds self-esteem and confidence.

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BEd MEd Assignment

AIOU Assignment BEd 1.5 Year 2.5 Year 8609 Philosophy of Education Assignment 2