Part B (20%) – 8 pages

Select any TWO Western philosophers and any TWO Eastern philosophers from the Table
below:

WESTERN PHILISOPHERS EASTERN PHILOSOPHER

Socrates Al-Farabi

Plato Ibn Sina

Aristotle Confucius

Rousseau Mencius

Locke Tagore

Dewey Vivekananda

a) Compare and Contrast their views or opinions on the goals or aims of education – 2 pages
(5%)
b) Their opinions and views on what should be taught in schools – 3 pages (7%)
c) Your conclusions about their views on education 3 pages (8%)
 According to Socrates, education is to produce a virtues man. Plato talked about four
cardinal virtues to be developed through a process of education , these are wisdom , courage ,
self-control and justice .For Aristotle , education aims at the development of body , mind and
soul. Behind every school and every teacher is a set of related beliefs of a philosophy of
education. This influences what and how students are taught. A philosophy of education
represents answers to questions about the purpose of schooling, a teacher’s role and what should
be taught and by what methods.

Socrates and Plato are the two most legendary ancient Greek philosophers. Socrates
(c 470 BC – 399 BC) was a renowned Greek teacher, now recognized as the father of Western
philosophy. During his life, Socrates often disrupted the status quo by questioning the public and
creating controversy. His views on knowledge and truth have influenced the way many people
view learning. Socrates is hailed today as the personification of wisdom and the philosophical
life. He gave rise to what is now called the Socratic method, in which the teacher repeatedly
questions students to help them clarify their own deepest thoughts. Socrates' pedagogical
method, commonly known as the Socratic dialogue or Socratic method, is adopted in many
schools to promote critical thinking in students.
Their views were subsequently recorded by their disciples, leading to debate on the
authenticity and accuracy of these writings. Nevertheless, scholars believe that the existing
literature is sufficient to give contemporary readers a fairly accurate picture of the philosophies
of Socrates and Confucius. Another similarity between the two is that both lived in periods of
political and social changes during which traditional values and practices were being challenged.
Another parallel between Socrates and Plato is that both did not discriminate against anyone
because of their status or wealth, and were prepared to teach anyone who was teachable and
diligent. The aim of this education was to produce thoughtful and civic-minded individuals with
a lofty sense of their social obligations. Such individuals would have the moral and intellectual
resources to take responsibility for the affairs of the state without being tempted or seduced by
the trappings of wealth and power.
 On the basis of their cultivation and learning, the class of gentlemen was expected to
elevate the moral character of the people and enrich the cultural and intellectual life of the
community. In contrast to contemporary education, it could be said that classical education
focused more on the arts and humanities than on the sciences and commerce. As far as classical
education was concerned, it was more important to deal with the good of the soul rather than the
good of the body. The central problem for classical education was the problem of justice, of how
human beings treat one another. This problem could not be fully understood without addressing
the deeper question of what is the best way of life for human beings.
In their different approaches to this question, the classical thinkers had in common the
view that the best way of life had to be one that realised the moral or spiritual potential of human
beings, for this aspect of human nature is ultimately what distinguishes human beings from
animals.Plato, Socrates's pupil, crafted eloquent dialogues that present different philosophical
positions on a number of profound questions. Plato believed that a realm of externally existing
"ideas," or "forms," underlies the physical world. Socrates proposed an all-rounded curriculum to
prepare the “guardians” to be leaders of the state. According to Plato in the Republic, Socrates
believed that education should start early with music, poetry and physical training (Plato, trans.
1992).
Students would then study science, which was the advanced studies in mathematics, and
the subject of “dialectic”, which Socrates regarded as most important. The goal was to develop
the reasoning ability of students, who, coupled with practical experiences, would be ready to be
leaders of the community.
Socrates employed a conversational mode known as the dialectic to educate his students.
Drawing on the aspirations and ambitions of the students, the Socratic dialectic sought to expose
the ignorance of the students in order to arouse in them a longing for knowledge of those things
necessary to fulfil their ambitions. Some of his students came to realise that the pursuit of
knowledge of the most important things was itself the most important thing.
 Another parallel between Socrates and Plato is that both did not discriminate against any-
one because of their status or wealth, and were prepared to teach anyone who was teachable and
diligent. Socrates and Plato had much in common in their understanding of and their approach to
the education of their students, most of whom aspired to become leaders in their communities.
Both of them sought to foster in their students the desire for the life of virtue. The chief concern
of classical education.

. To love cleverness without loving learning is liable to lead to deviation from the right path.
Socrates proposed an all-rounded curriculum to prepare the “guardians” to be leaders of the state.
According to Plato in the Republic, Socrates believed that education should start early with mu-
sic, poetry and physical training (Plato, trans. 1992). Students would then study science, which
was the advanced studies in mathematics, and the subject of “dialectic”, which Socrates regarded
as most important. The goal was to develop the reasoning ability of students, who, coupled with
practical experiences, would be ready to be leaders of the community.

Socrates employed a conversational mode known as the dialectic to educate his students. Draw-
ing on the aspirations and ambitions of the students, the Socratic dialectic sought to expose the
ignorance of the students in order to arouse in them a longing for knowledge of those things nec-
essary to fulfill their ambitions.

Another significant similarity between Socrates and Plato is that both adapted their teaching to
suit the interests and abilities of their students. Their students naturally varied in intellectual ca-
pacity, as some were clearly superior to others. But both saw no reason why their students should
not be equal in their capacity to act in accordance with virtue.

To achieve the above aims, the curriculum should be one that underscores the development of ra-
tional autonomy, virtues and spirituality in students. Values education such as moral education,
civic education, citizenship education and religious education should take centre stage in the cur-
riculum. However, there is a need to focus on the teaching and learning of moral values that go
beyond economic and political socialisation. Moral education should guide students towards
more considerations.
 Education is one of the most important social phenomena in al- Farabi's philosophical
system. It is concerned with the human soul and makes sure that the individual is prepared from
an early age to become a member of society, to achieve his own level of perfection, and thus to
reach the goal for which he was created. However, while it is true that there are no writings
specifically devoted to education in al-Farabi's books, anyone who follows his writings with care
will come upon many kind of texts scattered here and there containing clear educational ele-
ments corresponding to his overall philosophical views, which incline to integrate separate con-
cepts and thoughts into a unified world view.

The ultimate aim of all education and all training, according to Swami Vivekananda, is
man- making. Every child as it comes to this world is not man, in the real senses of the term. He
is only an individual. It is only through education and training that his individuality is
transformed into the personality of a man, fit for civilized social life of the time. Gradual
transition from ego-centricity to sociability brings a person nearer to human goals. Creation of
Self-Confidence and Self-Realization are main aim of education were told by Swami
Vivekananda.
Education must make a man conscious of his hidden powers. Man must know that he is
neither the perishable bodily frame nor the changing mind. He is the immortal soul which is the
treasure-house of infinite power. All knowledge he discovers within himself. With this knowl-
edge or divine light, he can work wonders. Man should, therefore, have full confidence in him-
self and strive to reach the highest goal of his life. Self-confidence leads to self- realization. In
Swamiji’s own words, Faith in our self and faith in God this is the secret of greatness.” A person,
who possesses self - confidence, can do much, individually as well as socially.

Indeed, the whole activity of education, in al-Farabi's view, can be summed up as the ac-
quisition of values, knowledge and practical skills by the individual, within a particular period
and a particular culture. The goal of education is to lead the individual to perfection since the hu-
man being was created for this purpose, and the goal of humanity's existence in this world is to
attain happiness. The perfect human being thought al-Farabi, is the one who has obtained theo-
retical virtue thus completing his intellectual knowledge and has acquired practical moral virtues
thus becoming perfect in his moral behavior.
 Character is the aggregate of a man’s tendencies, the sum-total of the bent of his mind.
We are what our thoughts have made us. This what Swamiji told. Good and evil thoughts have
an equal share in mould character. It is, therefore, that education should aim at sublimating Per-
sonality is the influence, the impression, one creates on the others. It is the personality of a man
that counts. According to Vivekananda, personality is two-third and his intellect and words are
only one-third in making the real man. The ideal of all education and all trainings should be this
man-making. The man who influences, who throws his magic upon his fellow beings, is a dy-
namo of power. When that man is ready he can do anything and everything that he likes. That
personality, put upon anything, will make it work.

Service of mankind important aim of education is serving the God in man. It is not the God in
symbols and images that we generally find in temples. It is the God in the sick, the poor, the
miserable, the ignorant and the down-trodden what we should worship. In Swamiji’s own words,
If you want to find God, serve man. He was pained to see the wretched poverty of his
countrymen. He, therefore, wanted that education must enable everyone to stand on his own feet
and satisfy his own primary needs, at least. Here he suggested a system of education through
work experiences and workshops.

Then, crowning these theoretical and moral virtues with effective power, they are an-
chored in the souls of individual members of the community when they assume the responsibil-
ity of political leadership, thus becoming role models for other people. Al-Farabi unites moral
and aesthetic values such as good is beautiful, and beauty is good. The beautiful is that which is
valued by the intelligentsia. So this perfection which he expects from education combines knowl-
edge and virtuous behavior; it is happiness and goodness at one and the same time.

One of the aims of education is the formation of political leaders, because ignorance is
more harmful in monarchs than it is in the common people. So, in al-Farabi's view, just as the
body needs food and the ship must have a captain, moral conduct must proceed from the soul and
the citizens have a real need for a leader who conducts an acceptable policy, directing their af-
fairs in a praiseworthy manner and improving their situation.
 There is integration between the individual, the family and the city in social life. ‘What
we say about all cities is also true of the single household, and of each person'. The political
leader, al-Farabi considers, has the function of a doctor who treats souls and his political skill is
to the wellbeing of the city what the physician's skill is to bodily health. The work of the politi-
cian should not be restricted to the organization and management of cities, in as much as he en-
courages people to help one another in achieving good things and overcoming evil, he must use
his political skills to protect the virtues and praiseworthy activities that he has been encouraging
in the citizens so that they are free of failings.

The soundness of the city is a reflection of ‘the good balance of morals among its people',
and achieving this balance is one of the most important aims of education. When moral behavior
declines and there is doubt over behavior and opinions, the absence of these common values gov-
erning people's conduct disturbs the city. Morality, then, is a fundamental objective of education.
Al-Farabi defines virtues as ‘states of mind in which the human being carries out good and kind
deeds. They can be either ethical or rational the latter are virtues of the rational element in the
intelligent human being, such as wisdom, common sense, inventiveness and cleverness. Among
the other aims assigned to education, al-Farabi includes ‘proficiency in the arts', because, in his
view, perfection in theoretical and practical arts is one of the expressions of wisdom; for the wise
are ‘those who are very proficient in the arts, and reach perfection in them'.

While Swami Vivekananda was a patriot and a nationalist to the core of his heart, he was
also a great internationalist. His love for mankind knew no geographical boundaries. He always
pleaded for the harmony and good relationship of all nations. He said, “Through education, we
should gradually reach the idea of universal brotherhood by flinging down the walls of separa-
tion and inequality. In every man, in every animal, however weak or miserable, great or small,
resides the same omnipresent and omniscient soul. The difference is not in the soul, but in mani-
festation.
 Thus his internationalism was spiritual, based on the Vadantic principle of universality of
self. He insisted that education must call forth this power in every person and broaden it to such
an extent that it may cover the whole world. Such a programmed will annihilate all misery and
discomfort from this earth. He said, I am thoroughly convinced that no individual or nation can
live by holding itself apart from the community of others.

Wherever such an attempt will be made, under the false ideas of greatness or policy or
holiness, the result will always be disastrous. Our isolation from all the other nation of the world
has been the cause of our degradation and its only remedy is getting back into the current of the
rest of the world.” Thus Swami Vivekananda advocated internationalism of world society into a
compact union of hearts and souls.

Thus, in al-Farabi's view, one of the goals of education is to combine learning with prac-
tical action, for the purpose of knowledge is that it should be applied, and perfection lies in its
being transformed into action whatever by its nature should be known and practiced, its perfec-
tion lies in it actually being practiced. The sciences have no meaning unless they can be applied
in practical reality, otherwise they are void and useless.

Concerning the realization of these aims and the supervision of education and teaching,
al-Farabi agrees with Plato and the priest, ruler or philosopher who should be responsible. Issu-
ing laws for society does not simply mean that citizens should be obedient and diligent, but also
that they should have praiseworthy morals and acceptable behavior.

According to my view, I knew that or I can conclude that all this western or eastern
philosophers are more to give important to the educator and education system. They taught
education can change the whole world and the ruler of the world. The main aim of the education
were attitude and the way of the students performs their knowledge in community. This will help
them to survive in this world easily.