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By Peter Gordon, John White

This quantity assesses how some distance the guidelines and achievements of the nineteenth century British Idealist philosophical reformers are  nonetheless vital for us this present day whilst contemplating primary questions on the constitution and targets of the schooling process in England and Wales. Part 1 examines these rules of the Idealists, specifically T. H. eco-friendly, which had such a lot referring to the tutorial reforms conducted among 1870 and the Nineteen Twenties and strains their reference to the philosophy and academic idea of Hegel and different post-Kantians. Part 2 is an ancient survey, focusing on the concepts within the association and contents of schooling in England and Wales led to by way of the directors and educationists educated in philosophical idealism. half three considers what relevance the philosophical and functional rules of this interconnected team of reformers need to schooling this day.

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Extra info for Philosophers as Educational Reformers (International Library of the Philosophy of Education Volume 10): The Influence of Idealism on British Educational Thought

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We have already shown in Chapter 3 how closely Green associates state with nation. We do not need to labour what we said there about possible misconceptions of his theory. Nationalism is not incompatible for Green with internationalism. He sees man’s attachment to his nation-state as helping to realize a wider brotherhood of all men. Just as state institutions are superimposed on those of a more primitive community, he foresees the possibility of inter-state institutions being superimposed on those of the state.

The love of mankind, no doubt, needs to be particularized in order to have any power over life and action. Just as there can be no true friendship except towards this or that individual, so there can be no true public spirit which is not localized in some way. The man whose desire is to serve his kind is not centred primarily in some home, radiating from it to a commune, a municipality, and a nation, presumably has no effectual desire to serve his kind at all. But there is no reason why this localized or nationalized philanthropy should take the form of jealousy of other nations or a desire to fight them, personally or by proxy.

To educate one’s children is no doubt a moral duty, and it is not one of those duties, like that of paying debts, of which the neglect directly interferes with the rights of someone else. It might seem, therefore, to be a duty with which positive law should have nothing to do, any more than with the striving after a noble life. On the other hand, the neglect of it does tend to prevent the growth of the capacity for beneficially exercising rights on the part of those whose education is neglected, and it is on this account, not as a purely moral duty on the part of the parent, but as the prevention of a hindrance to the capacity for rights on the part of children, that education should be enforced by the state (PO, para.

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