Philosophy,
as a social and political enterprise, can be viewed in two important
perspective (Cohen, 2003). Firstly, it is conceived in terms of practice.
Philosophy is thus a group of activities and this further conveys that
philosophy is interpersonal and not solitary. Philosophy as a group of
activities, requires rules to function and the question of what is proper
philosophical methodology.
To Cohen, 2003, philosophy is conceived in terms of
its product when philosophizing takes place in the public realm, it works to
establish the values of the entire society not just those activities of
philosophers. It is then clear that philosophy is the ultimate form of
politics. Taylor (1976) maintains that Plato’s Republic, though a plan of an
actual utopian society can be seen as outlining a deeper sense of political
activity for philosophers.
Cohen (2003) further stresses that
philosophy and politics are linked and are in turn linked with education.
Education, in virtue of its inextricable links with both philosophy and
politics makes its dependence on them even stronger. Education is explicitly
present in the methodology passage. Frede (1992) claims that education not only
allows for inequality, for people will surely be of different abilities in
terms of learning but indeed assumes inequality for its leaders. In Calais
(1995) laissez-faire view, education is conceived as a haphazard affair and it
seems to have been like this in ancient Athens, in which all learn at their own
pace. In consequence as in political version this means there is no social
cohesion derivable from western educational theoria and praxis if individual
capabilities are not to be sacrificed on the altar of political populism. To
Hippias (1995) education should be common to all, but this will be at the cost
of high quality in the type of education provided. He believes that enforcing
equality of education will keep everybody together but it will also keep the
best students from moving ahead. This last view is in line with an
industrial-era vision of state schooling. Socrates view about education looks
like that of Dewey (1997). Dewey (1966) conception is that of collaborative
education. He stressed that the best students must be involved in the
enterprise in such a way that their ability benefits the group. According to
Cohen (2003) philosophy searches for wisdom and is indeed synonymous with
education in the sense of individual’s search for learning. But philosophy as
noted above, does not only search for wisdom but it also conveys the wisdom to
others. This corresponds to education as teaching.
Dewey
(1966) goes so far to define philosophy as the general theory of education.
This double sense of education as either a reflexive or transitive helps at the
same time to reveal its essential interconnection with politics. Politics too
can be seen as a matter of either governing oneself or governing others. At
best governing others is a matter of educating them. Thus in Plato’s (1945)
understanding, the law is often spoken of as an educational tool. In the same
sense, to be educated means to be autonomous, as education makes one understand
why certain laws are binding and deserving of obedience.
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