Education Portal for Students in India

Dewey was the one who said Education belongs to Public. Dewey was also a major educational reformer for the 20th century. A well-known public intellectual, he was a major voice of progressive education and liberalism.
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Who said education is a public property in India?

To Find – Write who said education is public property.B.R. Ambedkar advocated for making education a public good.
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What did Horace Mann believe in?

Mann promoted universal education – As secretary, Mann advocated for “common schools,” institutions that would be available to everyone, regardless of their ability to pay tuition. Mann believed that universal education would allow the United States to avoid the rigid class systems of Europe.
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Who is known as the father of education?

Horace Mann (May 4, 1796 – August 2, 1859) was an American educational reformer, slavery abolitionist and Whig politician known for his commitment to promoting public education, In 1848, after public service as Secretary of the Massachusetts State Board of Education, Mann was elected to the United States House of Representatives (1848–1853).

1. From September 1852 to his death, he served as President of Antioch College,
2. About Mann’s intellectual progressivism, the historian Ellwood P.
3. Cubberley said: No one did more than he to establish in the minds of the American people the conception that education should be universal, non-sectarian, free, and that its aims should be social efficiency, civic virtue, and character, rather than mere learning or the advancement of sectarian ends.

Arguing that universal public education was the best way to turn unruly American children into disciplined, judicious republican citizens, Mann won widespread approval from modernizers, especially in the Whig Party, for building public schools. Most U.S.
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What is sociology of education according to Emile Durkheim?

Emile Durkheim argued that schools were essential for ‘imprinting’ shared social values into the minds of children. He believed schools would play a central role in forming modern societies. Functionalist sociologist Emile Durkheim saw Education as performing two major functions in advanced industrial societies – transmitting the shared values of society and simultaneously teaching the specialised skills for an economy based on a specialised division of labour.
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What did Abdul Kalam say about education?

Dr Abdul Kalam writes that education is the most important element for growth and prosperity of a nation. He writes that we should mobilize necessary resources for providing education to the under privileged people. Dr. kalam claimed to be a teacher right from the beginning of his career.
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What did Abdul Kalam said about education?

Abdul Kalam Quotes On Education – Abdul Kalam believes that students play a significant role to transform India into a developing country. Here are some Abdul Kalam quotes on education for students.

The best brains of the nation may be found on the last benches of the classroom. All of us do not have equal talent. But, all of us have an equal opportunity to develop our talents. Excellence happens not by accident. It is a process. The purpose of education is to make good human beings with skill and expertise. Enlightened human beings can be created by teachers. Creativity is seeing the same thing but thinking differently. Small aim is a crime; have great aim. Educationists should build the capacities of the spirit of inquiry, creativity, entrepreneurial and moral leadership among students and become their role model. Why Is World Students’ Day Celebrated On APJ Abdul Kalam’s Birthday?
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What was Horace Mann famous quote?

Public Education: Defending the Cornerstone of Our Democracy Order the Book HORACE MANN American educator and politician (1796 – 1859) The public school is the greatest discovery made by man.

Education is best provided in schools embracing children of all religious, social, and ethnic backgrounds. A teacher who is attempting to teach without inspiring the pupil with a desire to learn is hammering on cold iron. Above all, let the poor hang up the amulet of temperance in their homes. Affectation hides three times as many virtues as charity does sins. As an apple is not in any proper sense an apple, until it is ripe, so a human being is not in any proper sense a human being until he is educated. Avoid witticisms at the expense of others. Be ashamed to die until you have won some victory for humanity. Bodies are cleansed by water; the mind is purified by truth. Deeds survive the doers. Do not think of knocking out another person’s brains because he differs in opinion from you. It would be as rational to knock yourself on the head because you differ from yourself ten years ago. Education alone can conduct us to that enjoyment which is, at once, best in quality and infinite in quantity. Generosity during life is a very different thing from generosity in the hour of death; one proceeds from genuine liberality and benevolence, the other from pride or fear. Genius may conceive but patient labor must consummate. Glory is priceless.(Lytton} True glory is a flame lighted at the skies. Good books are to the young mind what the warming sun and the refreshing rain of spring are to the seeds which have lain dormant in the frosts of winter. They are more, for they may save from that which is worse than death, as well as bless with that which is better than life. Habit is a cable; we weave a thread of it every day, and at last we cannot break it. Ideality is the avant-courier of the mind. If an idiot were to tell you the same story every day for a year, you would end by believing it. If any man seeks for greatness, let him forget greatness and ask for truth, and he will find both. If you wish to write well, study the life about you,–life in the public streets. Ignorance breeds monsters to fill up the vacancies of the soul that are unoccupied by the verities of knowledge. In our country and in our times no man is worthy the honored name of statesman who does not include the highest practicable education of the people in all his plans of administration. He may have eloquence, he may have a knowledge of all history, diplomacy, jurisprudence; and by these he might claim, in other countries, the elevated rank of a statesman: but unless he speaks, plans, labors, at all times and in all places, for the culture and edification of the whole people, he is not, he cannot be, an American statesman. In such a world as ours the idle man is not so much a biped as a bivalve; and the wealth which breeds idleness, of which the English peerage is an example, and of which we are beginning to abound in specimens in this country, is only a sort of human oyster bed, where heirs and heiresses are planted, to spend a contemptible life of slothfulness in growing plump and succulent for the grave-worms’ banquet. In trying to teach children a great deal in a short time, they are treated not as though the race they were to run was for life, but simply a three-mile heat. In youth, the artless index of the mind. It has long seemed to me that it would be more honorable to our ancestors to praise them in words less, but in deeds to imitate them more. It is well to think well; it is divine to act well. Jails and state prisons are the complement of schools; so many less as you have of the latter, so many more you must have of the former. Knowledge has its boundary line, where it abuts on ignorance; on the outside of that boundary line are ignorance and miracles; on the inside of it are science and no miracles. Let us labor for that larger and larger comprehension of truth, that more and more thorough repudiation of error, which shall make the history of mankind a series of ascending developments. Lost, yesterday, somewhere between sunrise and sunset, two golden hours, each set with sixty diamond minutes. No reward is offered, for they are gone forever! Man is improvable. Some people think he is only a machine, and that the only difference between a man and a mill is, that one is carried by blood and the other by water. Manners are the root, laws only the trunk and branches. Manners are the archetypes of laws. Manners are laws in their infancy; laws are manners fully grown,–or, manners are children, which, when they grow up, become laws. Manners easily and rapidly mature into morals. Observation–activity of both eyes and ears. Of all “rights” which command attention at the present time among us, woman’s rights seem to take precedence. Perhaps I do not know what I was made for; but one thing I certainly never was made for, and that is to put principles on and off at the dictation of a party, as a lackey changes his livery at his master’s command. Praise begets emulation,–a goodly seed to sow among youthful students. Schoolhouses are the republican line of fortifications. Scientific truth is marvellous, but moral truth is divine; and whoever breathes its air and walks by its light has found the lost paradise. Superiority to circumstances is one of the most prominent characteristics of great men. Temptation is a fearful word. It indicates the beginning of a possible series of infinite evils. It is the ringing of an alarm bell, whose melancholy sounds may reverberate through eternity. Like the sudden, sharp cry of “Fire!” under our windows by night, it should rouse us to instantaneous action, and brace every muscle to its highest tension. Ten men have failed from defect in morals where one has failed from defect in intellect. The Chinese have an excellent proverb: “Be modest in speech, but excel in action.” The devil tempts men through their ambition, their cupidity, or their appetite, until he comes to the profane swearer, whom he clutches without any reward. The most precious wine is produced upon the sides of volcanoes. Now bold and inspiring ideals are only born of a clear head that stands over a glowing heart. The soul of the truly benevolent man does not seem to reside much in his own body. Its life, to a great extent, is a mere reflex of the lives of others. It migrates into their bodies, and identifying its existence with their existence, finds its own happiness in increasing and prolonging their pleasures, in extinguishing or solacing their pains. To-day Massachusetts; and the whole of the American republic, from the border of Maine to the Pacific slopes, and from the Lakes to the Gulf, stand upon the immutable and everlasting principles of equal and exact justice. The days of unrequited labor are numbered with the past. Fugitive slave laws are only remembered as relics of that barbarism which John Wesley pronounced “the sum of all villainies,” and whose knowledge of its blighting effects was matured by his travels in Georgia and the Carolinas. Unfaithfulness in the keeping of an appointment is an act of clear dishonesty. You may as well borrow a person’s money as his time. Want of occupation is the bane of both men and women, perhaps more especially of the latter. We go by the major vote, and if the majority are insane, the sane must go to the hospital. When a child can be brought to tears, not from fear of punishment, but from repentance for his offence, he needs no chastisement. When the tears begin to flow from grief at one’s own conduct, be sure there is an angel nestling in the bosom. When you introduce into our schools a spirit of emulation, you have present the keenest spur admissible to the youthful intellect. You may be liberal in your praise where praise is due: it costs nothing; it encourages much. You need not tell all the truth, unless to those who have a right to know it; but let all you tell be truth. Virtue is an angel, but she is a blind one, and must ask of Knowledge to show her the pathway that leads to her goal. Finally, education alone can conduct us to that enjoyment which is, at once, best in quality and infinite in quantity. Every addition to true knowledge is an addition to human power. The object of punishment is, prevention from evil; it never can be made impulsive to good. But let a man know that there are things to be known, of which he is ignorant, and it is so much carved out of his domain of universal knowledge. Every school boy and school girl who has arrived at the age of reflection ought to know something about the history of the art of printing. Public Education is the cornerstone of our community and our democracy.

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What did John Dewey do for education?

In July 1894, a train carrying a young philosopher from Ann Arbor, Michigan, pulled into Chicago Union Station. Its arrival was delayed by striking workers of the American Railway Union, who were made furious by the Pullman Company’s decision to cut their wages.

1. The strike ended two weeks later, took the lives of thirty people, and symbolized a rapidly changing America dominated by corporations that set laborers against owners.
2. The philosopher had entered a city whose population was exploding with immigrants, many of whom were illiterate; a city of half-built skyscrapers and noisome meatpacking plants; a city with a new university funded by John D.

Rockefeller, the University of Chicago, whose Gothic buildings and eminent faculty would rival those of Harvard and Yale. John Dewey had arrived to chair the philosophy and pedagogy department. Once in the city, he visited the strikers, applauded their “fanatic sincerity and earnestness,” praised their leader Eugene Debs, and condemned President Cleveland’s suppression of the strike.

1. Worried about working for a university dedicated to laissez-faire capitalism, Dewey found himself becoming more of a populist, more of a socialist, more sympathetic to the settlement house pioneered by Jane Addams, and more skeptical of his childhood Christianity.
2. He would conclude that a changing America needed different schools.

In 1899, Dewey published the pamphlet that made him famous, The School and Society, and promulgated many key precepts of later education reforms. Dewey insisted that the old model of schooling—students sitting in rows, memorizing and reciting—was antiquated.

Students should be active, not passive. They required compelling and relevant projects, not lectures. Students should become problem solvers. Interest, not fear, should be used to motivate them. They should cooperate, not compete. The key to the new education was “manual training.” Before the factory system and the growth of cities, children handled animals, crops, and tools.

They were educated by nature “with real things and materials.” Dewey lamented the disappearance of the idyllic village and the departure of children’s modesty, reverence, and implicit obedience. He was, however, no reactionary: “It is radical conditions which have changed, and only an equally radical change in education suffices.” Urban children needed to sew, cook, and work with metal and wood.

1. Manual training should not, however, be mere vocational education or a substitute for the farm.
2. It should be scientific and experimental, an introduction to civilization.
3. You can concentrate the history of all mankind into the evolution of flax, cotton, and wool fibers into clothing,” asserted Dewey.

He described a class where students handled wool and cotton. As they discovered how hard it was to separate seeds from cotton, they came to understand why their ancestors wore woolen clothing. Working in groups to make models of the spinning jenny and the power loom, they learned cooperation.

Together they understood the role of water and steam, analyzed the textile mills of Lowell, and studied the distribution of the finished cloth and its impact on everyday life. They learned science, geography, and physics without textbooks or lectures. Learning by doing replaced learning by listening. Manual training revolved around the study of occupations to develop both the hand and the intellect.

To know and to do were equally valuable. Cooperative learning encouraged a democratic classroom, which promoted a democratic society without elites, ethnic divisions, or economic inequality. Throughout his life, Dewey believed that humans were social beings inclined to be cooperative, not selfish individuals predisposed to conflict.

Always he praised democracy as a way of life and scientific intelligence as the key to reform. America in 1900 was preoccupied with the clash between capital and labor, debating how to make the worker more than an appendage to the machine. To science, geography, and physics, Dewey added another advantage: meaning.

While the typical student did not go on to high school or attend college, manual training conducted by a skilled teacher could stimulate the imagination, enlarge the sympathies, and acquaint young people with scientific intelligence. Dewey was outraged that “thousands of young ones,

are practically ruined, in the Chicago schools every year.” His new education sought to encourage students to continue in school and combat the increase in juvenile delinquency. It looked to produce an inquiring student who could change America. Running through The School and Society is a suspicion of the intellectual who wants to monopolize knowledge and keep it abstract.

Dewey opposed the academic curriculum revolving around classical languages and high culture, which he believed suited an aristocracy, not a democracy. “The simple facts of the case are that in the great majority of human beings,” he wrote, “the distinctively intellectual interest is not dominant.

• They have the so-called practical impulse and disposition.” With more and more Americans enrolled in schools, educators had to acknowledge this fact.
• Learning had to be democratized and made relevant and practical.
• The school must represent present life.” Who was this philosopher who believed that children are curious and good, who would introduce them to civilization through wool and cotton, who would create cooperative classrooms that would end divisions between managers and workers and democratize America? Dewey lived from the Civil War to the Cold War, wrote 37 books, and published 766 articles in 151 journals.

In his lifetime, he was hailed as America’s preeminent philosopher. Historian Henry Steele Commager called him “the guide, the mentor, and the conscience of the American people.” In China, he was called a “second Confucius.” John Dewey grew up in Burlington, Vermont, the son of a pious, high-minded mother and a well-read grocer father.

1. Shy and withdrawn, the young Dewey read voraciously and graduated from the University of Vermont.
2. Uncertain about a career, he moved to Oil City, Pennsylvania, to teach Latin and algebra at the local high school.
3. An average teacher but an ambitious intellectual, he decided to become a philosopher and fought to gain admission to Johns Hopkins University, which was dedicated to original research.

He graduated with a PhD in philosophy. The president of Johns Hopkins, Daniel Coit Gilman, encouraged Dewey to accept an offer to teach at the University of Michigan in Ann Arbor but suggested that he curtail his “reclusive and bookish habits.” At Michigan, a newly confident Dewey published a psychology textbook and fell in love with one of his students, Alice Chipman (later described by their daughter as a woman “with a brilliant mind which cut through sham and pretense”).

1. Influenced by Alice, Dewey paid more attention to social problems.
2. They started a family and, observing his children, he applied his psychological insights to their upbringing, becoming increasingly more interested in education, so that his children might escape what he felt were the shortcomings of the schools he attended as a child.

One of his students in Michigan described Dewey as “a tall, dark, thin young man with long black hair, and a soft, penetrating eye, and looks like a cross between a Nihilist and a poet.” A colleague at Michigan found him “simple, modest, utterly devoid of any affectation or self-consciousness, and makes many friends and no enemies.” Later associates would corroborate this positive portrait, stressing Dewey’s ability to accept criticism, his willingness to give credit to others, and his intellectual and physical vigor.

After a lunch (hosted by T.S. Eliot) in Cambridge, Massachusetts, Bertrand Russell praised Dewey: “To my surprise I liked him very much. He has a large slow-moving mind, very empirical and candid, impressed me very greatly, both as a philosopher and as a lovable man.” Self-effacing but not introspective, Dewey spoke little about himself, writing neither memoirs nor an autobiography.

Dewey, who seemed to fit the model of the quintessential reserved New Englander, was surprisingly complex. Arriving in Chicago during the strike, he mused, “I am something of an anarchist.” Slightly bohemian, he encouraged his children to go barefoot even in winter, and he and his wife walked naked around the house.

• He socialized with radicals in Greenwich Village.
• To understand prostitution, he visited Chicago’s brothels.
• He wrote passionate love letters to his wife and rhapsodized over the endearing qualities of his children.
• Once reclusive, he happily worked on philosophic tracts as his children crawled around his desk.

His friend Max Eastman noted, “Dewey is at his best with one child climbing up his pants leg and another fishing in his inkwell.” At the age of 58, he had a brief romance (possibly platonic) with Anzia Wezierska, who wrote novels and short stories about the immigrant experience.

He wrote poems to her and for himself about the anxiety of philosophizing, poems without literary flair that he never expected would be published. Away from his family, Dewey could slip into melancholy. In 1894, he wrote to Alice, “I think yesterday was the bluest day I have ever spent.” He was twice visited by catastrophe.

While vacationing in Italy in the fall of 1894, his youngest son, Morris, died of diphtheria at age two and a half, a loss from which he and Alice never fully recovered. Ten years later, during his second European trip, his eight-year-old son, Gordon, contracted typhoid fever and died in Ireland.

I shall never understand why he was taken from the world,” wrote Dewey. Dewey marched in a suffragette parade and campaigned for women’s right to vote. He celebrated as his mentors Ella Flagg Young, the superintendent of Chicago Public Schools, and Jane Addams, the founder of Hull House. He rejected his mother’s query, “Are you right with Jesus?,” but sprinkled his essay “My Pedagogic Creed” with religious imagery.

Who were Dewey’s heroes? Thomas Jefferson and Walt Whitman, the apostles of democracy; William James, the founder of pragmatism; and Eugene Debs, the champion of radical reform. Suspicious of capitalism, this philosopher, the father of six children, had to deal with money.

He demanded raises from college presidents, taught extra classes, and moved from apartment to apartment nine times between 1905 and 1914 in a gentrified New York. A workaholic, he pounded away at his typewriter and stopped reading for six months because of eyestrain. Why were students drawn to Dewey? He was not a mesmerizing lecturer, sitting at a table in front of the class with a single piece of paper and thinking aloud.

Irving Edman (who became a philosopher) was initially repelled by this method, but looking over his notes, he soon realized “what had seemed so rambling, was of extraordinary coherence, texture and brilliance.” Dewey’s former student and later colleague, the philosopher J.H.

1. Randall Jr., described a man who was “simple, sturdy, unpretentious, quizzical, shrewd, devoted, fearless, genuine.” Dewey had, according to biographer Jay Martin, “a general spiritedness and joviality,
2. That attracted people of all ages, genders and races.” After leaving Ann Arbor and following his dramatic entrance into Chicago during the Pullman Strike, Dewey spent ten years at the University of Chicago, becoming more radical and more famous.

Before he published his groundbreaking essay, Dewey had to test his half-formed ideas in a real school, thus he and his wife ran the Lab School at the University of Chicago from 1894 to 1905. Classes were small and select. Dewey drew on the expertise of Chicago’s professors to create age-appropriate curriculums, stressing discovery and cooperation and the talents of creative teachers to implement it.

1. The Dewey school was distinctly middle class, with motivated students and supportive parents.
2. Visitors came from all over America and Dewey’s vision spread, so much so that he and his daughter Evelyn co-authored the 1915 book Schools of Tomorrow, a celebration of progressive pedagogy, complete with 27 photographs of children at work and play.

In these schools, students visited fire stations, post offices, and city halls. They grew their own gardens, cooked, cobbled shoes, and tutored younger students. They staged plays dramatizing historical events. Pretending to be the heroes of the Trojan War, they held battles at recess with wooden swords and barrel-cover shields.

• Reading, writing, spelling, and calculating would be acquired naturally in conjunction with projects: “Studying alone out of a book is an isolated and unsocial performance,” the Deweys reminded readers of Schools of Tomorrow,
• The schools portrayed were chiefly elementary, and it is important to remember that Dewey’s reforms were rarely extended to rapidly growing high schools and less tractable adolescents.

Following a long-simmering conflict with University of Chicago President William Rainey Harper, Dewey—now prominent—moved to Columbia University in 1905. He remained there until 1930, teaching, lecturing in schools and community centers, traveling abroad to advise foreign educators, and writing articles for learned journals and popular magazines like the New Republic,

Dewey believed that a philosopher should not only reflect but also act, both to improve society and to participate in “the living struggles and issues of his age.” His tools: reason, science, pragmatism. His goal: democracy, not only in politics and the economy but also as an ethical ideal, as a way of life.

As an activist and public intellectual, Dewey made a stunning series of contributions. He founded the American Association of University Professors and helped organize the New York City Teachers Union. He supported efforts that led to the founding of the National Association for the Advancement of Colored People and the American Civil Liberties Union.

• He worked in settlement houses to help assimilate immigrants, spoke out against the execution of Sacco and Vanzetti, defended Bertrand Russell when Russell’s morals were questioned, and sided with historian Harold Rugg when Rugg’s books were censored.
• In response to feelings of guilt he harbored about his support for World War I, Dewey led a crusade that culminated in the 1928 Kellogg-Briand Pact, an influential though controversial treaty outlawing war.

During the 1920s, Dewey’s influence became international. He traveled with Alice to Japan in 1919, where he criticized the emperor cult, and lived in China for more than two years, giving two hundred lectures. The Chinese called him “Mr. Democracy” and “Mr.

Science.” His books have been translated into Mandarin, and scholars at the Center for Dewey Studies at Southern Illinois University remind me that his emphasis on discovery and ethics has influenced contemporary Chinese educators trying to encourage creativity and virtue in students. Dewey went on to travel to Turkey, South Africa, and Mexico, advising governments on how to improve their educational systems.

Today, in eleven countries, ranging from Italy to Argentina, that traditionally educate their students with lectures, memorization, and exams, there are Dewey centers that look to humanize education and consider the wider aspects of his philosophy. John Dewey’s seventieth birthday on October 20, 1929, just before the stock market crash, became a national event.

• He had received numerous honorary degrees, declarations from foreign nations, and a portrait bust by the famous sculptor Jacob Epstein.
• From all over the world came telegrams, including tributes from Supreme Court Justices Oliver Wendell Holmes and Felix Frankfurter.
• Twenty-five hundred notables crowded into the Astor Hotel’s Grand Ballroom to hear Dewey compared to Ben Franklin and praised by historian James Harvey Robinson as “the chief spokesman of our age and the chief thinker of our days.” Not all Americans praised John Dewey.

From his days at the Experimental School in Chicago until his death in 1952, he was the object of sharp criticism. Some parents in Chicago claimed that after a morning of chaotic play in the Dewey school, they had to teach their children how to read and write.

1. Immigrants in New York City violently protested against manual training in 1915.
2. They wanted a classical education so that their children could go to college and become professionals.
3. Theologian Reinhold Niebuhr found Dewey’s view of human nature too optimistic, his view of society utopian.
4. The controversy surrounding Dewey continued after his death.

“The 1950s was a horrible decade for progressive educators,” notes educational historian Diane Ravitch. In Educational Wastelands: The Retreat from Learning in Our Public Schools (1953), Arthur Bestor mocked the fad of “life adjustment” and called for a return of the “academic curriculum.” Admiral Hiram Rickover, the father of the nuclear-powered submarine, attributed Russia’s achievement with Sputnik to Dewey and his followers.

1. In Life magazine, President Eisenhower blamed America’s educational failings on “John Dewey’s teachings.” The controversy continues today.
2. Analytic philosophers have little use for a sage who was not interested in arcane disputes over language.
3. The champion of cultural literacy, E.D.
4. Hirsch, insists that the education-school professors who lionize Dewey instruct future teachers to eschew facts, completion, testing, and lectures.

In 2011, Human Events, a conservative weekly, listed Democracy and Education among the most dangerous books published in the past two hundred years. Perhaps Dewey’s greatest liability was his style. Concerning clarity, the nineteenth-century philosopher Herbert Spencer once wrote: “To so present ideas that they may be apprehended with the least possible effort.” Dewey read Spencer but did not follow this advice.

The editor of the New Republic regularly rewrote Dewey’s submissions. Defenders detect profundity beneath obscurity and argue that Dewey deliberately adopted an antirhetorical writing style. Critics demand clarity and example, maybe some rhythm and grace—missing in a philosopher who had no ear for music.

I have met many contemporary teachers who have heard of John Dewey. I have not met one who has read his works, except reluctantly. Of course, any philosopher who becomes famous can expect critiques and may become attractive to followers who will distort his or her message.

• The distortion will be magnified when the philosopher writes a lot, especially in an abstract and imprecise style.
• As a result, sweet-tempered John Dewey, who welcomed dialog and experimentation, is blamed for any change that opponents can label “progressive”: open classrooms, cooperative learning, life adjustment, language reading, the attacks on Latin and canonical books, the slighting of the gifted and talented, declining test scores.

The assaults can be expanded to include social ills as well as educational shortcomings: communism, creeping socialism, juvenile delinquency, declining patriotism, a weakened military, and a less productive economy. Both Catholics and Communists reviled Dewey.

• Patiently, Dewey defended himself.
• He reminded his educational disciples that students should not be allowed to do whatever they please, that planning and organization must accompany freedom, and that teachers should be guides as well as subject matter experts.
• While many forms of progressive education were spreading in America, he insisted in his 1938 book, Experience and Education, that education should not be without direction.

What are we to make of John Dewey? His FBI file mentioned his carelessly combed gray hair, disheveled attire, and monotonous drawl. They might have added that he was agnostic in religion and radical in politics. He was a good husband and father and a generous colleague.

1. Optimistic, hard-working, idealistic, he rejected the Lost Generation’s cynicism and Sigmund Freud’s pessimism and preoccupation with the unconscious.
2. Biographer Alan Ryan notes, “He was uninterested in either his own or other people’s private miseries.” He did not comment on sexuality, the obsession of contemporary America.

Unlike evolutionary psychologists, he believed nurture was more powerful than nature. He overcame a natural timidity to become a giant in the world of philosophy and insisted on a new role for the philosopher, combining contemplation with action. The words authority, discipline, deferred gratification, tradition, hierarchy, and order, were not part of his vocabulary.

He favored community, equality, activity, freedom, He had no use for McGuffey Readers, designed to instill character, patriotism, and love of God. He criticized the Gilded Age, the Roaring Twenties, and the New Deal. He believed in unions, strikes, government planning, and redistribution of income. Opposed to laissez-faire capitalism, he was convinced that leaders were more dangerous than the masses.

Rejecting the specialization of contemporary philosophers, Dewey tackled logic, ethics, aesthetics, and epistemology. He commented on war and peace, labor unions, and capitalists. Above all, he transformed schools, connecting students to real life, encouraging them to become critical thinkers and idealists.

• What is Dewey’s legacy? President Lyndon Johnson (once a teacher) extolled “Dr.
• Johnny” and connected Dewey’s ideas to the Great Society.
• Southern Illinois University has created a center for Dewey studies and published 37 volumes of his writings as well as twenty-four thousand pieces of his correspondence.

The former editor, Larry Hickman, tells me there has been a revival of interest in Dewey after years of neglect. He argues that Dewey’s pluralism encourages “global citizenship.” He notes that after World War II, Japanese educators turned to Dewey and adds that he has a following among millions of Japanese Buddhists.

There is a John Dewey Society in America and John Dewey Study Centers around the world. Deborah Meier, the only elementary school teacher ever to receive a MacArthur “Genius” award, repeatedly cites Dewey’s influence on her democratic, project- and community-based schools. The Coalition for Essential Schools, whose slogan is “less is more,” is based on Dewey progressivism.

Left-leaning public intellectuals and professors Cornel West and Noam Chomsky champion Dewey as an enemy of elites and founder of participatory democracy. The late Richard Rorty, an iconoclastic and controversial but prominent philosopher, rediscovered Dewey in the 1980s and praised Dewey’s pragmatism, political engagement, and vision for a democratic utopia (which Rorty says will never happen).

Echoing Dewey’s conclusion in “My Pedagogic Creed,” many contemporary psychologists insist that human beings are wired to be social, craving group activity and connections. In addition to evidence from brain imaging unavailable in Dewey’s time, they cite the ubiquity of iPhones and the power of Facebook.

Communitarians who feel America’s celebration of individualism has gone too far quote Dewey. “Ah, but a man’s reach should exceed his grasp,” advised Robert Browning, Dewey’s favorite poet. Dewey was a radical reformer, a socialist, a secular humanist, a meliorist, even a utopian.

• He dreamed of an America without sexism or racism or ethnic divisions, a community that respected capitalists as well as craftspeople and that cultivated both science and art.
• His dense, turgid philosophical tracts are now of interest primarily to academicians; his more readable journalism remains of use to historians; his educational writings prove the most influential.

Contemporary Americans have opted for testing, standards, competition, choice, and academic curriculums. Education reports emphasize national security, jobs, and the achievement gap, not discovery, manual training, or community. Deliberately antiprogressive charter schools, such as the KIPP Schools and Success Academies, try to overcome the achievement gap and end poverty by content, competition, and discipline.

They stress grit, not joy. Teachers, denied the status Dewey thought so important, still stand in front of the class and talk. Progressive schools are few and seem most effective in small schools staffed by “true believers.” Still, glimmers of Dewey’s dream remain. In the New Haven middle school of my thirteen-year-old grandson, the social studies teacher started the year by asking, “Why study history?” The mathematics teacher showed the movie Stand and Deliver,

The language arts teacher asked each student to share with the class their thoughts about their individually selected summer reading book. My grandson chose a trilogy, The Hunger Games, not in the canon. The science teacher asked them to construct a model bridge out of one piece of paper and Scotch tape.

1. To build community, the principal suspended classes, led the students outside, and asked each to start a conversation with someone he or she had not talked to before that morning.
2. Today most K–12 teachers still believe in content, competition, evaluation, and discipline.
3. Simultaneously, they believe in relevance, projects, group learning, and choice.

The Common Core Standards, approved by most states, stress rigor but at the same time emphasize inquiry and understanding. John Dewey would be moderately pleased with a pragmatic nation that combines traditional education with the insights of progressives.
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What were Mann’s six principles of education?

Horace Mann (May 4, 1796 – August 2, 1859) was an American politician and educational reformer. A Whig devoted to promoting speedy modernization, he served in the Massachusetts State Legislature (1827–37). In 1848, after serving as Secretary of the Massachusetts State Board of Education since its creation, he was elected to the United States House of Representatives,

1. Historian Ellwood P.
2. Cubberley asserts: No one did more than he to establish in the minds of the American people the conception that education should be universal, non-sectarian, free, and that its aims should be social efficiency, civic virtue, and character, rather than mere learning or the advancement of sectarian ends.

Arguing that universal public education was the best way to turn the nation’s unruly children into disciplined, judicious republican citizens, Mann won widespread approval from modernizers, especially in his Whig Party, for building public schools. Most states adopted one version or another of the system he established in Massachusetts, especially the program for ” normal schools ” to train professional teachers.

Mann has been credited by educational historians as the “Father of the Common School Movement”. Education Horace Mann was born on May 4, 1796. His father was a Yankee farmer without much money. The son’s frugal upbringing taught him habits of self-reliance and independence. From ten years of age to twenty, he had no more than six weeks’ schooling during any year, but he made use of the town library.

At the age of 20, he enrolled at Brown University and graduated in three years as valedictorian (1819). The theme of his oration was “The Progressive Character of the Human Race.” He then studied law for a short time at Wrentham, Massachusetts ; was a tutor of Latin and Greek (1820–22) and a librarian (1821–23) at Brown University.

1. During 1821–23, he also studied at Litchfield Law School and, in 1823, was admitted to the bar in Norfolk, Massachusetts,
2. Massachusetts legislature Mann was elected to the legislature in 1827, and in that body was active in the interests of education, public charities, and laws for the suppression of intemperance and lotteries.

He established through his personal exertions the state lunatic asylum at Worcester, and in 1833 was chairman of its board of trustees. He continued to be returned to the legislature as representative from Dedham until his removal to Boston in 1833. While in the legislature he was a member and part of the time chairman of the committee for the revision of the state statutes, and a large number of salutary provisions were incorporated into the code at his suggestion.

1. After their enactment he was appointed one of the editors of the work, and prepared its marginal notes and its references to judicial decisions.
2. He was elected to the Massachusetts State Senate from Boston in 1833, and was its president in 1836–1837.
3. As a member of the Senate, he spent time as the majority leader, and aimed his focus at infrastructure, funding the construction of railroads and canals.

Marriages In 1830, Mann married Charlotte Messer, who was the daughter of the president of Brown University. She died only two years later on August 1, 1832, and his grief over her death never fully subsided. In 1843, he married Mary Tyler Peabody, The couple accompanied Samuel Gridley Howe and Julia Ward Howe on a dual honeymoon to Europe.

1. Horace and Mary had three sons: Horace Mann Jr.
2. George Combe Mann, and Benjamin Pickman Mann.
3. Education reform It was not until he was appointed secretary in 1837 of the newly created board of education of Massachusetts (the first such position in the United States) that he began the work which was to place him in the foremost rank of American educationists.

Previously, he had not shown any special interest in education. He was encouraged to take the job only because it was a paid office position established by the legislature. He began as secretary of the board. On entering on his duties, he withdrew from all other professional or business engagements and from politics.

This led him to become the most prominent national spokesman for that position. He held this position, and worked with a remarkable intensity, holding teachers’ conventions, delivering numerous lectures and addresses, carrying on an extensive correspondence, and introducing numerous reforms. Mann traveled to every school in the state so he could physically examine each school ground.

He planned and inaugurated the Massachusetts normal school system in Lexington (which shortly thereafter moved to Framingham), Barre (which shortly thereafter moved to Westfield) and Bridgewater, and began preparing a series of annual reports, which had a wide circulation and were considered as being “among the best expositions, if, indeed, they are not the very best ones, of the practical benefits of a common school education both to the individual and to the state”.

By his advocacy of the disuse of corporal punishment in school discipline, he was involved in a controversy with some of the Boston teachers that resulted in the adoption of his views. In 1838, he founded and edited The Common School Journal, In this journal, Mann targeted the public school and its problems.

His six main principles were: (1) the public should no longer remain ignorant; (2) that such education should be paid for, controlled, and sustained by an interested public; (3) that this education will be best provided in schools that embrace children from a variety of backgrounds; (4) that this education must be non-sectarian ; (5) that this education must be taught by the spirit, methods, and discipline of a free society ; and (6) that education should be provided by well-trained, professional teachers.

Mann worked for more and better equipped school houses, longer school years (until 16 years old), higher pay for teachers, and a wider curriculum. Under the auspices of the board, but at his own expense, he went to Europe in 1843 to visit schools, especially in Prussia, and his seventh annual report, published after his return, embodied the results of his tour.

Many editions of this report were printed, not only in Massachusetts, but in other states, in some cases by private individuals and in others by legislatures; several editions were issued in England. In 1852, he supported the decision to adopt the Prussian education system in Massachusetts.

1. Shortly after Massachusetts adopted the Prussian system, the Governor of New York set up the same method in twelve different New York schools on a trial basis.
2. Mann hoped that by bringing all children of all classes together, they could have a common learning experience.
3. This would also give an opportunity to the less fortunate to advance in the social scale and education would “equalize the conditions of men.” Moreover, it was viewed also as a road to social advancement by the early labor movement and as a goal of having common schools.

Mann also suggested that by having schools it would help those students who did not have appropriate discipline in the home. Building a person’s character was just as important as reading, writing and arithmetic. Instilling values such as obedience to authority, promptness in attendance, and organizing the time according to bell ringing helped students prepare for future employment.

Mann faced some resistance from parents who did not want to give up the moral education to teachers and bureaucrats. The normal schools trained mostly women, giving them new career opportunities as teachers. The practical result of Mann’s work was a revolution in the approach used in the common school system of Massachusetts, which in turn influenced the direction of other states.

In carrying out his work, Mann met with bitter opposition by some Boston schoolmasters who strongly disapproved of his innovative pedagogical ideas, and by various religious sectarians, who contended against the exclusion of all sectarian instruction from the schools.

Mann is often called “the father of American public education.” Secular nature As the Old Deluder Satan Act and other Massachusetts School Laws attest, early education even under state control in Massachusetts had a clear religious intent. However, by the time of Mann’s leadership in education, various developments (including a vibrant populist Protestant faith and increased religious diversity) fostered a secular school system with a religiously passive stance.

While Mann affirmed that “our Public Schools are not Theological Seminaries” and that they were “debarred by law from inculcating the peculiar and distinctive doctrines of any one religious denomination amongst us or all that is essential to religion or to salvation,” he assured those who objected to this secular nature that “our system earnestly inculcates all Christian morals; it founds its morals on the basis of religion; it welcomes the religion of the Bible; and, in receiving the Bible, it allows it to do what it is allowed to do in no other system,— to speak for itself.

But here it stops, not because it claims to have compassed all truth; but because it disclaims to act as an umpire between hostile religious opinions.” Mann stated that this position resulted in a near-universal use of the Bible in the schools of Massachusetts and that this served as an argument against the assertion by some that Christianity was excluded from his schools, or that they were anti-Christian.

Mann also once stated that “it may not be easy theoretically, to draw the line between those views of religious truth and of Christian faith which is common to all, and may, therefore, with propriety be inculcated in schools, and those which, being peculiar to individual sects, are therefore by law excluded; still it is believed that no practical difficulty occurs in the conduct of our schools in this regard.” Rather than sanctioning a particular church as was often the norm in many states, the Legislature proscribed books “calculated to favor the tenets of any particular set of Christians.U.S.

Congress In the spring of 1848 he was elected to the United States Congress as a Whig, to fill the vacancy caused by the death of John Quincy Adams, His first speech in that body was in advocacy of its right and duty to exclude slavery from the territories, and in a letter in December of that year he said: “I think the country is to experience serious times.

Interference with slavery will excite civil commotion in the South. But it is best to interfere. Now is the time to see whether the Union is a rope of sand or a band of steel.” Again he said: “I consider no evil as great as slavery, and I would pass the Wilmot Proviso whether the South rebel or not.” During the first session, he volunteered as counsel for Drayton and Sayres, who were indicted for stealing 76 slaves in the District of Columbia, and at the trial was engaged for 21 successive days in their defense.

1. In 1850, he was engaged in a controversy with Daniel Webster in regard to the extension of slavery and the Fugitive Slave Law,
2. Mann was defeated by a single vote at the ensuing nominating convention by Webster’s supporters; but, on appealing to the people as an independent anti-slavery candidate, he was re-elected, serving from April 1848 until March 1853.

Leadership of Antioch College and last years In September 1852, he was nominated for governor of Massachusetts by the Free Soil Party, and the same day was chosen president of the newly established Antioch College at Yellow Springs, Ohio, Failing in the election for governor, he accepted the presidency of the college, in which he continued until his death.

There he taught economics, philosophy, and theology; he was popular with students and with lay audiences across the Midwest who attended his lectures promoting public schools. Mann also employed the first woman faculty member to be paid on an equal basis with her male colleagues, Rebecca Pennell, his niece.

His commencement message to the class of 1859 to “be ashamed to die until you have won some victory for humanity” is repeated to the graduating class at each commencement. Antioch College was founded by the Christian Connexion which later withdrew its financial support causing the college to struggle for many years with meager financial resources due to sectarian infighting.

Mann himself was charged with nonadherence to sectarianism because, previously a Congregationalist by upbringing, he joined the Unitarian Church, He collapsed shortly after the 1859 commencement and died that summer. Antioch historian Robert Straker wrote that Mann had been “crucified by crusading sectarians.” Ralph Waldo Emerson lamented “what seems the fatal waste of labor and life at Antioch.” Mann’s wife, who wrote in anguish that “the blood of martyrdom waters the spot,” later disinterred his body from Yellow Springs.

He is buried in the North Burial Ground in Providence, Rhode Island, next to his first wife, Charlotte Messer Mann. (Charlotte Messer Mann was the daughter of Asa Messer, an early president of Brown University,) Legacy Most historians treat Mann as the most important and beneficial leader of education reform in the antebellum period.

• Issue of 1940 He has many places, including schools, around the world that are named after him (www.google.com/search): Horace Mann’s statue stands in front of the Massachusetts State House along with that of Daniel Webster.
• At Antioch College a monument carries his quote,which has been recently adopted as the college motto: “Be Ashamed to Die Until You Have Won Some Victory for Humanity.” The University of Northern Colorado named the gates to their campus in his dedication, a gift of the Class of 1910.

The Springfield, Illinois -based Illinois Education Association Mutual Insurance Company, was renamed in honor of Mann in 1950 as the Horace Mann Educators Corporation, There are a number of school buildings in the United States named after Mann, listed below as follows: A building of Teachers College, Columbia University is named for him.

East Central University in Ada, Oklahoma, has a building named in his honor. Northwest Missouri State University, in Maryville, Missouri, named their education building in honor of Horace Mann. (www.nwmissouri.edu) Pittsburg State University, in Pittsburg, Kansas, has a building named: Horace Mann School.

It currently houses the Student Welcoming Center. Horace Mann Hall at Rhode Island College in Providence, Rhode Island is named in his honor. Introduction of the Prussian education system in the United States American educators were fascinated by German educational trends.

In 1818, John Griscom gave a favorable report of Prussian education, Beginning in 1830, English translations were made of French philosopher Victor Cousin ‘s work, “Report on the State of Public Education in Prussia.” Calvin E. Stowe, Henry Barnard, Horace Mann, George Bancroft and Joseph Cogswell all had a vigorous interest in German education.

In 1843, Mann traveled to Germany to investigate how the educational process worked. Upon his return to the United States, he lobbied heavily to have the “Prussian model” adopted. Mann persuaded his fellow modernizers, especially those in the Whig Party, to legislate tax-supported elementary public education in their states.

Indeed, most northern states adopted one version or another of the system he established in Massachusetts, especially the program for ” normal schools ” to train professional teachers. In 1852, Mann was instrumental in the decision to adopt the Prussian education system in Massachusetts. Soon New York state set up the same method in 12 different schools on a trial basis.

Works

A Few Thoughts for a Young Man (Boston, 1850) online Slavery: Letters and Speeches (1851) Powers and Duties of Woman (1853) Sermons (1861) Life and Complete Works of Horace Mann (2 vols., Cambridge, 1869) Thoughts selected from the Writings of Horace Mann (1869) online The Case for Public Schools Mann, Horace. The Life and Works of Horace Mann, with introduction by his second wife, Mary Peabody Mann, online

Notes 1 Ellwood P. Cubberley, Public Education in the United States (1919) p.167 2 Mark Groen, “The Whig Party and the Rise of Common Schools, 1837–1854,” American Educational History Journal Spring/Summer 2008, Vol.35 Issue 1/2, pp 251–260 3 Thomas L.

• Good, 21st century education: a reference handbook (2008) p 267 4 Isa Carrington Tarbell (1900).
• Mann, Horace “.
• In Wilson, James Grant; Fiske, John.
• Appletons’ Cyclopædia of American Biography,
• New York: D.
• Appleton.5 McFarland, Philip.
• Hawthorne in Concord,
• New York: Grove Press, 2004: 72.
• ISBN 0-8021-1776-7 6 Sarah Mondale, School: The Story of American Public Education,

New York: Beacon, 2001.7 McFarland, Philip. Hawthorne in Concord, New York: Grove Press, 2004.p.73. ISBN 0-8021-1776-7 8 Hinsdale (1898).9 Jump up 
^ http://www.digitalhistory.uh.edu/disp_textbook.cfm?smtID=2&psid=3535 “The Struggle for Public Schools” 10 Linda Eisenmann, Historical dictionary of women’s education in the United States (1988) p 259 11 Glenn, Myra (1984).

1. Campaigns Against Corporal Punishment, pp.104–6.
2. ISBN 0-87395-813-6,12 No children need apply, Steve Baily, Boston Globe, July 4, 2007 13 Stephen V.
3. Monsma, J.
4. Christopher Soper, The Challenge of Pluralism: Church and State in Five Democracies, The United States, cp.2, pp.18-22 14 Mann, Twelfth Annual Report for 1848 of the Secretary of the Board of Education of Massachusetts, pp.116,177,121,122 15 Massachusetts.

Board of Education, Annual report of the Board of Education, Covering the yer 1837, pp.14,15 16 Antioch College 17 Clark, Burton R., The Distinctive College, Adline Publishing Co., 1970, p.16 18 Horace Mann at Find a Grave 19 Barbara Finkelstein, “Perfecting Childhood: Horace Mann and the Origins of Public Education in the United States,” Biography: An Interdisciplinary Quarterly, Winter 1990, Vol.13#1 pp 6–20 20 Thomas C.

Chisholm, Hugh, ed. (1911). ” Mann, Horace “. Encyclopædia Britannica (11th ed.). Cambridge University Press.

Further reading

Cremin, Lawrence A. American Education: The National Experience (1982). Curti, Merle. The Social Ideas of American Educators (1935) pp 101–38 Downs, R.B. Horace Mann: Champion of the Public Schools (1974) Finkelstein, Barbara. “Perfecting Childhood: Horace Mann and the Origins of Public Education in the United States,” Biography: An Interdisciplinary Quarterly, Winter 1990, Vol.13#1 pp 6–20 Hinsdale, Burke A. Horace Mann and the Common School Revival in the United States (New York, 1898), in the Great Educators series online Hubbell, George A. Life of Horace Mann, Educator, Patriot and Reformer (Philadelphia, 1910) Messerli, Jonathan. Horace Mann; a biography (1972) Peterson, Paul E. Saving schools: From Horace Mann to virtual learning (Harvard University Press, 2010) Taylor, Bob Pepperman. Horace Mann’s Troubling Legacy: The Education of Democratic Citizens (University Press of Kansas; 2010).

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What is sociology of education according to Karl Marx?

Marxists’ main idea is that they see capitalism as the source of all evil, so to speak. Many aspects of society can be seen as reinforcing the capitalist regime. However, to what extent do Marxists believe this happens in schools? Surely, children are safe from the capitalist system? Well, that’s not what they think.

• How do Marxist and functionalist views on education differ?
• We will also look at the Marxist theory of alienation in education.
• Next, we will take a look at Marxist theory on the role of education. We will look specifically at Louis Althusser, Sam Bowles and Herb Gintis.
• After this, we will evaluate the discussed theories, including the strengths of Marxist theory on education, as well as the criticisms of Marxist theory on education.

Marxists argue that education aims to legitimise and reproduce class inequalities by forming a subservient class and workforce. Education also prepares children of the capitalist ruling class (the bourgeoisie) for positions of power. Education is part of the ‘ superstructure’,
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What is sociology of education according to John Dewey?

Dewey thought that effective education came primarily through social interactions and that the school setting should be considered a social institution (Flinders & Thornton, 2013). He considered education to be a ‘ process of living and not a preparation for future living ‘ (Flinders & Thornton, 2013, p.
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What Rabindranath Tagore said about education?

I f one thing is said to have not changed since time immemorial, it is the greatest esteem for knowledge and respect for the learned in our society. Had there been no evolutionary development of speech and spread of knowledge through language, it’s difficult to imagine how humanity would have flourished.

This could be one reason why even in the 21st century parents constantly strive towards providing better education to their children. Unfortunately, the Indian education system at present is jay-walking. In-spite of being home for great philosophies on education, the system is failing to pick up messages from the subtle frequencies of great philosophers.

Our divine poet, Rabindranath Tagore was born during a period of strife in pre-independence India. He stood for the development of a free mind, free knowledge and a free nation. Even as a young boy he could sense that school was nothing but a dead routine and lifeless.

He regarded schools as mills of rote learning with no freedom for creativity. Schooling almost had no influence in his life. According to him, the primary objective of education was to enable the preservation of the perfect symphony between one’s life and the world outside. There are four fundamental principles in Tagore’s educational philosophy; naturalism, humanism, internationalism and idealism.

Shantiniketan and Visva Bharathi are both based on these very principles. He insisted that education should be imparted in a natural surroundings. He believed in giving children the freedom of expression. He said, “Children have their active subconscious mind which like a tree has the power to gather its food from the surrounding atmosphere”.

• He also said that an educational institution should not be ” a dead cage in which living minds are fed with food that’s artificially prepared.
• Hand work and arts are the spontaneous over flow of our deeper nature and spiritual significance”.
• According to him, “Education means enabling the mind to find out that ultimate truth which emancipates us from the bondage of dust and gives us wealth not of things but of inner light, not of power but of love.

It is a process of enlightenment. It is divine wealth. It helps in realization of truth”. The aim of education is to bring about perfection of man by dispelling ignorance and ushering in the light of knowledge. It should enable us to lead a complete life – economic, intellectual, aesthetic, social and spiritual.

The main objective of his school – Shantiniketan was to cultivate a love for nature, to impart knowledge and wisdom in one’s native language, provide freedom of mind, heart and will, a natural ambience, and to eventually enrich Indian culture. For Tagore, religion was an ideal. His ‘Visva Bharathi World University’ stood for his nobility of soul.

In the pamphlet named ‘The Centre of Indian Culture’, the poet expresses the ideals of Visva Bharathi. There he writes, ‘In education, the most inspiring atmosphere of creative activity is important. Primary function of the institution must be constructive; scope must be for all kinds of intellectual exploration.

• Teaching must be one with culture, spiritual, intellectual, aesthetic, economic and social.
• True education is to realize at every step how our training and knowledge have an organic connection with our surroundings”.
• Tagore says, “We should know that the great task of our institution is to provide for the education of the mind and all the senses through various activities”.

Referring to religion, Rabindranath Tagore likens an educational institution to ‘a wide meeting place where all sects may gather together and forget their differences’. In the memorandum of association of the Visva Bharati, Tagore writes the objectives as, “To study the mind of man in its realization of different aspects of truth from diverse points of view, the culture of Visva Bharati is the culture of man and its keynote lies in the truth that human personality is not a mean trifle, it is also the Divine personality”.

He also lays emphasis on the learner’s contact with nature. Apart from physical activity, nature teaches a man more than any institution. Educational institutions should realize the importance of this fact and inculcate co-curricular activities to good effect. Tagore believes that, one of the main aims of education is to prepare the individual for the service of the nation and education stands for human regeneration, cultural representation, harmony and intellectualism.

Educational institutions should build on the power of thinking and imagination in an individual and help turn herself/himself into a self-sustained building block of human society and a creative canvas of nation on the whole. To quote Tagore: “A day will come when the unvanquished man will retrace his path of conquest, despite all barriers, to win back his lost heritage”.

Let us hope that the same quote applies to our Indian education system. Tagore’s foresight on natural environment as background to child’s education is much needed at present because of the lack of breathing space in the current school curriculum. A child is bogged down to amass grades and marks throughout its schooling, which also builds pressure on the parents.

Not to even mention school fees that are shooting through the roof, the present schooling gives lesser importance to the well-being of a child. We have reached the point where most schools are run without even playgrounds. If we keep tripping without trying to learn from failures, we might end up with a dislike for the very process of walking, and thereby miss all the pleasures of the gift of evolution.
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What Allama Iqbal said about education?

Iqbal says that two qualities are very important for education systems to implant in individuals: First, they should have the capacity to continuously reshape environment for his purpose and secondly, to be able to use his intellect to command nature for the good of humanity.
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What is APJ Abdul Kalam famous quote?

‘If you fail, never give up because FAIL means ‘First Attempt In Learning’. ‘Failure will never overtake me if my determination to succeed is strong enough.’ ‘All of us do not have equal talent. But, all of us have an equal opportunity to develop our talents.’
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What Swami Vivekananda said about education?

‘ Education is the manifestation of the perfection already in man. Religion is the manifestation of the Divinity already in man. Therefore the only duty of the teacher in both cases is to remove all obstructions from the way.
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What Albert Einstein says about education?

Albert Einstein changed our way of looking at the universe. He also spoke out about other subjects, including education. Here are fourteen of his pronouncements on issues related to learning and education. Many quotations attributed to Einstein are specious, which is why I’ve provided sources for each of these fourteen.

1. On Schooling: ‘’It is nothing short of a miracle that modern methods of instruction have not yet entirely strangled the holy curiosity of inquiry. ”,
2. On Imagination: ‘ ‘Knowledge is limited.
3. Imagination encircles the world. ”,
4. On Love of Learning : ‘I have no special talent.
5. I am only passionately curious,”,

On Creativity: ‘’It is the supreme art of the teacher to awaken joy in creative expression and knowledge.’ ‘, On Play : “The desire to arrive finally at logically connected concepts is the emotional basis of a vague play with basic ideas. this combinatory or associative play seems to be the essential feature in productive thought.”,

On Curiosity : “The important thing is not to stop questioning. Curiosity has its own reason for existence. One cannot help but be in awe when he contemplates the mysteries of eternity, of life, of the marvelous structure of reality. It is enough if one tries merely to comprehend a little of this mystery each day.

Never lose a holy curiosity.”, On Wonder: “The most beautiful emotion we can experience is the mysterious. It is the fundamental emotion that stands at the cradle of all true art and science. He to whom this emotion is a stranger, who can no longer wonder and stand rapt in awe, is as good as dead, a snuffled-out candle.”,

On Individuality: “The development of general ability for independent thinking and judgment should always be placed foremost, not the acquisition of special knowledge.,”, On Neurodiversity : His son, Albert Einstein Jr. wrote: ” was, considered backward by his teachers. He told me that his teachers reported to his father that he was mentally slow, unsociable and adrift forever in his foolish dreams,”,

On Care for Nature : ” In every true searcher of Nature there is a kind of religious reverence,”, On Tolerance : ‘’ Laws alone can not secure freedom of expression; in order that every man present his views without penalty there must be spirit of tolerance in the entire population.

”, On Beauty: ‘’ To sense that behind anything that can be experienced there is something that our minds cannot grasp, whose beauty and sublimity reaches us only indirectly; this is religiousness. In this sense, and in this sense only, I am a devoutly religious man,”, On Education: ‘’ The wit was not wrong who defined education in this way: ‘Education is that which remains, if one has forgotten everything he learned in school,”,

For more about Albert Einstein and his vision for education (including the above and other quotations), see my book If Einstein Ran the Schools: Revitalizing U.S. Education, This page was brought to you by Thomas Armstrong, Ph.D. and www.institute4learning.com, Follow me on Twitter: @Dr_Armstrong Subscribe to my blog feed
View complete answer

What Rabindranath Tagore said about education?

I f one thing is said to have not changed since time immemorial, it is the greatest esteem for knowledge and respect for the learned in our society. Had there been no evolutionary development of speech and spread of knowledge through language, it’s difficult to imagine how humanity would have flourished.

• This could be one reason why even in the 21st century parents constantly strive towards providing better education to their children.
• Unfortunately, the Indian education system at present is jay-walking.
• In-spite of being home for great philosophies on education, the system is failing to pick up messages from the subtle frequencies of great philosophers.

Our divine poet, Rabindranath Tagore was born during a period of strife in pre-independence India. He stood for the development of a free mind, free knowledge and a free nation. Even as a young boy he could sense that school was nothing but a dead routine and lifeless.

1. He regarded schools as mills of rote learning with no freedom for creativity.
2. Schooling almost had no influence in his life.
3. According to him, the primary objective of education was to enable the preservation of the perfect symphony between one’s life and the world outside.
4. There are four fundamental principles in Tagore’s educational philosophy; naturalism, humanism, internationalism and idealism.

Shantiniketan and Visva Bharathi are both based on these very principles. He insisted that education should be imparted in a natural surroundings. He believed in giving children the freedom of expression. He said, “Children have their active subconscious mind which like a tree has the power to gather its food from the surrounding atmosphere”.

1. He also said that an educational institution should not be ” a dead cage in which living minds are fed with food that’s artificially prepared.
2. Hand work and arts are the spontaneous over flow of our deeper nature and spiritual significance”.
3. According to him, “Education means enabling the mind to find out that ultimate truth which emancipates us from the bondage of dust and gives us wealth not of things but of inner light, not of power but of love.

It is a process of enlightenment. It is divine wealth. It helps in realization of truth”. The aim of education is to bring about perfection of man by dispelling ignorance and ushering in the light of knowledge. It should enable us to lead a complete life – economic, intellectual, aesthetic, social and spiritual.

1. The main objective of his school – Shantiniketan was to cultivate a love for nature, to impart knowledge and wisdom in one’s native language, provide freedom of mind, heart and will, a natural ambience, and to eventually enrich Indian culture.
2. For Tagore, religion was an ideal.
3. His ‘Visva Bharathi World University’ stood for his nobility of soul.

In the pamphlet named ‘The Centre of Indian Culture’, the poet expresses the ideals of Visva Bharathi. There he writes, ‘In education, the most inspiring atmosphere of creative activity is important. Primary function of the institution must be constructive; scope must be for all kinds of intellectual exploration.

• Teaching must be one with culture, spiritual, intellectual, aesthetic, economic and social.
• True education is to realize at every step how our training and knowledge have an organic connection with our surroundings”.
• Tagore says, “We should know that the great task of our institution is to provide for the education of the mind and all the senses through various activities”.

Referring to religion, Rabindranath Tagore likens an educational institution to ‘a wide meeting place where all sects may gather together and forget their differences’. In the memorandum of association of the Visva Bharati, Tagore writes the objectives as, “To study the mind of man in its realization of different aspects of truth from diverse points of view, the culture of Visva Bharati is the culture of man and its keynote lies in the truth that human personality is not a mean trifle, it is also the Divine personality”.

He also lays emphasis on the learner’s contact with nature. Apart from physical activity, nature teaches a man more than any institution. Educational institutions should realize the importance of this fact and inculcate co-curricular activities to good effect. Tagore believes that, one of the main aims of education is to prepare the individual for the service of the nation and education stands for human regeneration, cultural representation, harmony and intellectualism.

Educational institutions should build on the power of thinking and imagination in an individual and help turn herself/himself into a self-sustained building block of human society and a creative canvas of nation on the whole. To quote Tagore: “A day will come when the unvanquished man will retrace his path of conquest, despite all barriers, to win back his lost heritage”.

Let us hope that the same quote applies to our Indian education system. Tagore’s foresight on natural environment as background to child’s education is much needed at present because of the lack of breathing space in the current school curriculum. A child is bogged down to amass grades and marks throughout its schooling, which also builds pressure on the parents.

Not to even mention school fees that are shooting through the roof, the present schooling gives lesser importance to the well-being of a child. We have reached the point where most schools are run without even playgrounds. If we keep tripping without trying to learn from failures, we might end up with a dislike for the very process of walking, and thereby miss all the pleasures of the gift of evolution.
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Who started public education in India?

The Education System in India – GNU Project – Free Software Foundation In ancient times, India had the Gurukula system of education in which anyone who wished to study went to a teacher’s (Guru) house and requested to be taught. If accepted as a student by the guru, he would then stay at the guru’s place and help in all activities at home.

• This not only created a strong tie between the teacher and the student, but also taught the student everything about running a house.
• The guru taught everything the child wanted to learn, from Sanskrit to the holy scriptures and from Mathematics to Metaphysics.
• The student stayed as long as she wished or until the guru felt that he had taught everything he could teach.

All learning was closely linked to nature and to life, and not confined to memorizing some information. The modern school system was brought to India, including the English language, originally by Lord Thomas Babington Macaulay in the 1830s. The curriculum was confined to “modern” subjects such as science and mathematics, and subjects like metaphysics and philosophy were considered unnecessary.

• Teaching was confined to classrooms and the link with nature was broken, as also the close relationship between the teacher and the student.
• The Uttar Pradesh (a state in India) Board of High School and Intermediate Education was the first Board set up in India in the year 1921 with jurisdiction over Rajputana, Central India and Gwalior.

In 1929, the Board of High School and Intermediate Education, Rajputana, was established. Later, boards were established in some of the states. But eventually, in 1952, the constitution of the board was amended and it was renamed Central Board of Secondary Education (CBSE).

All schools in Delhi and some other regions came under the Board. It was the function of the Board to decide on things like curriculum, textbooks and examination system for all schools affiliated to it. Today there are thousands of schools affiliated to the Board, both within India and in many other countries from Afghanistan to Zimbabwe.

Universal and compulsory education for all children in the age group of 6-14 was a cherished dream of the new government of the Republic of India. This is evident from the fact that it is incorporated as a directive policy in article 45 of the constitution.

• But this objective remains far away even more than half a century later.
• However, in the recent past, the government appears to have taken a serious note of this lapse and has made primary education a Fundamental Right of every Indian citizen.
• The pressures of economic growth and the acute scarcity of skilled and trained manpower must certainly have played a role to make the government take such a step.

The expenditure by the Government of India on school education in recent years comes to around 3% of the GDP, which is recognized to be very low. “In recent times, several major announcements were made for developing the poor state of affairs in education sector in India, the most notable ones being the National Common Minimum Programme (NCMP) of the United Progressive Alliance (UPA) government.

The announcements are; (a) To progressively increase expenditure on education to around 6 percent of GDP. (b) To support this increase in expenditure on education, and to increase the quality of education, there would be an imposition of an education cess over all central government taxes. (c) To ensure that no one is denied of education due to economic backwardness and poverty.

(d) To make right to education a fundamental right for all children in the age group 6–14 years. (e) To universalize education through its flagship programmes such as Sarva Siksha Abhiyan and Mid Day Meal.” ()
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What did Swami Vivekananda said about education?

According to Vivekananda, ‘ Education is not the amount of information that we put into your brain and runs riot there, undigested, all your life. We must have life building, man making, and character making assimilation of ideas.
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What were Lord Macaulay’s views on education in India?

Thomas Babington Macaulay Presented his Minute on Indian Education on February 2, 1835 – This Day in History

• 2 February 1835
• Macaulay’s Minute on Indian Education
• What happened?

Thomas Babington Macaulay On 2 February 1835, British historian and politician Thomas Babington Macaulay presented his ‘Minute on Indian Education’ that sought to establish the need to impart English education to Indian ‘natives’. This minute is a very important document for history.

• British education policy in colonial India was initially almost non-existent as their sole purpose was to make profit through trade and other means. Gradually, the importance of education was appreciated and the company started building a few institutes of higher learning. These learning centres taught Indian subjects in languages like Sanskrit, Arabic and Persian. Persian was the court language too.
• The Charter Act of 1813 was the first concrete step towards modern education in the country. This act set aside an annual sum of Rs.1 lakh to be used in educating the ‘subjects’.
• One must note that missionaries were already present in the country and they were involved in this field as well. However, they chiefly imparted religious education and their primary motive was Christianizing the ‘heathen’ natives.
• After the Charter Act, there was a split among the British regarding the mode of education to be imparted to Indians. While the orientalists believed that Indians should be educated in their own languages and taught their own scriptures and texts, the other group decided that English education was the best kind to be imparted.
• It was in the midst of this that Macaulay landed in India in June 1834, as the President of the General Committee of Public Instruction (GCPI).
• Macaulay was a proud Englishman convinced of his own nation’s greatness and achievements, which he considered the best whether it was in the sciences or the arts. Nothing wrong with that, except that he was perhaps too prejudiced to see things from a different perspective. His famous minute will reveal his scant regard for anything Indian.
• In his minute on education, he justified the use of English as the medium of instruction, and also the teaching of western education to Indians.
• He lampooned Indian knowledge and languages and thought them completely worthless. For instance, he said of Indian literature:

“a single shelf of a good European library was worth the whole native literature of India and Arabia.”

• He also believed that western science was far superior to Indian knowledge. “It is, I believe, no exaggeration to say that all the historical information which has been collected from all the books written in the Sanskrit language is less valuable than what may be found in the most paltry abridgments used at preparatory schools in England.”
• Of course, one must remember that these were not just his own ideas or opinions. He was merely reiterating what many in the west thought then.
• Macaulay wanted the government to spend money only on imparting western education and not on oriental education. He advocated the shutting down of all colleges where only eastern philosophy and subjects were taught.
• He also advocated that the government try to educate only a few Indians, who would in turn teach the rest of the masses. This is called the ‘downward filtration’ policy.
• He wanted to create a pool of Indians who would be able to serve British interests and be loyal to them. This class would be “Indian in blood and colour, but English in tastes, in opinions, in morals and in intellect.”
• Macaulay’s proposals were promptly accepted by Lord William Bentinck, but he cleverly deferred its implementation until he was to relinquish his post as governor-general. Bentinck perhaps wanted to avoid a backlash from some quarters. He nevertheless, did not shut down oriental learning completely as proposed by Macaulay.
• Macaulay’s proposals were officially sanctioned in March 1835. In 1837, English was made the court language. In 1844, high government posts were open to Indians.
• Later the Wood’s Despatch in 1854 regularised British efforts for education in India.
• Macaulay obviously won the debate against the orientalists. It would not be an exaggeration to say that he set the tone of education in India for good.
• In his minute, he had said that a day could come when the vernacular languages would die a natural death. Today, he has been proved wrong. The number of people who use these languages is increasing by the day. The literature in these languages is also expanding and evolving.
• He has of course been successful in creating a class of Indians who have taken to the English language enthusiastically. Many in the country use it as a first language although this number is small.
• It could be argued that moral victory is with the Indians in this English versus native debate. Whether Macaulay was able to make Englishmen out of Indians is debatable, but the English language has been conveniently Indianised and altered to such an extent that sometimes it is hardly discerned by the native English!

Also on this day 1889 : Birth of Amrit Kaur, freedom fighter and Gandhian.1915 : Birth of writer and journalist Khushwant Singh.

1. See previous,
2. Also read:
3. This Day in History:-

: Thomas Babington Macaulay Presented his Minute on Indian Education on February 2, 1835 – This Day in History
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Grady A. Lowry