Search results

Movement of enlightendness connected the riched knowledges with a statements of the human rights on a own education, because of destroying of prejudges who stopped the social progress, but they are also manifesting as a powerful tools for the changing the everyday life. Modern epoch proclaimed a right on a education as a basic part of a human rights (also by the documents of UN), but inserted in them also so many interesess in realization, making troubles to that rights alone. Paedagogical libertinism, as a some reflexion of a revolutionary attentions, in a claim of a critical thinking was relativisating programmes and goals of the schools in such measure, that it request a education of the people on the streets, as a hippycs who haven't borders in them arbitrariness. It starts on a some physical economistic cutting of a teaching programmes, with a minimum of knowledge in a own education and a maximum in a sale and managing of a nature and human resources. Did the management was also a biggest wisdom who needly must investigating on the Universities? It, what is useful directly, is not the durative and undestroyable. Because it may stay a object of troubles, it is valid to come back on a Classic education, who takes solutions for the growing appetites and greeds by the clearness of his theories.

Jacques Maritain began his theory of education by supposing that the child is made for freedom, that formal education on all levels, rightly conceived, is essentially aimed at truth and that the achievement of truth in areas such as philosophy, science and art progressively helps to make us free. The child is made to know. This means that he is made for a spiritual conquest of all nature. He is made also to love God and man, and this means that he is made for a conquest of himself. These simple statements were basic.

This comparative education article explores the purpose of education in the Indonesian context. My aim is to see if there are any differences between the purpose of education during the colonial era and present-day Indonesia. In order to do that, I draw mostly on the philosophy of Ki Hadjar Dewantara, who is regarded as the father of Indonesian education. This article is particularly relevant because the Indonesian government has recently started to critically re-examine two of the educational concepts proposed by Dewantara, which are "pendidikan karakter" (character education) and "merdeka belajar" (independent learning). In conceptualising education, Dewantara, who was influenced by Tagore, Montessori, and Fröbel, saw the importance of imparting local wisdom and values ignored by the colonial schools. Therefore, in this article, I will compare his educational views with the Dutch view of schooling during the colonial era. I will then look at Indonesia's current approach to education to find the similarities and differences of purpose relative to Dewantara's views of education. In this article, I argue that Dewantara's philosophy is still very much relevant today. I conclude that the Indonesian government should refer back to its history when defining education for its next generation.

Gandhian Philosophy of Education is based on the consideration that there is an element of goodness essentially present every man. There is the need of proper education which would be able to bring out this element of goodness. The State has to prepare individuals (For the village-republic or for making possible the emergence of the ideal government. Therefore, individuals have to be trained and educated in such a manner that the ideal is reached conveniently. Therefore the goal of education, according to Gandhi, should be moral education or character-building and the cultivation of a conviction that one should forget everything selfish in working towards great aims.