Critical Reflections Of Naturalism And Pragmatism School Of Thought On Present Education Scenario

1.1 Introduction The modern world, mainly dominated by rapid growth of science and technological innovations is, no doubt, moving towards material world. Technological developments and innovations have made human life materialistic, mechanical, conditioned and controlled. Therefore, a constructivist and progressive approach with broaden horizon may be the only remedy to uplift mankind from its present situation. Education is the only way and means to relate to the whole world, to experience, to understand and attempt to change the perceptions of the world. Education works as the spinal cord for the development of a nation. A nation can be a developed one only if it has strong, comprehensive and diversified education system. Change is the law of nature and life. In the same way education system changes with the passage of time as it is a dynamic concept. In different periods it goes on changing on the foundation of circumstances of the country, i.e. on the basis of educational views of eminent personalities and educationists, as well as the recommendations given by various education commissions and committees.[1] [1]Bhatnagar, Suresh & Saxena, Anamika (2006) Development of Education in India. Meerut: R. Lall Book Depot.

The papers in this book have emerged from a conference which was organized in Zurich in 2003 by the Pestalozzianum Research Institute for the History of Education and the Educational Institute of the University of Zurich. The conference was organized in light of the increasing internationalization of educational discussion within the last ten to twenty years and the topic was the relation between pragmatism and educational theory.

This antiquarian volume contains a comprehensive treatise on democracy and education, being an introduction to the 'philosophy of education'. Written in clear, concise language and full of interesting expositions and thought-provoking assertions, this volume will appeal to those with an interest in the role of education in society, and it would make for a great addition to collections of allied literature. The chapters of this book include: 'Education as a Necessity of Life'; 'Education as a Social Function'; 'Education as Direction'; 'Education as Growth'; 'Preparation, Unfolding, and Formal Discipline'; 'Education as Conservative and Progressive'; 'The Democratic Conception in Education'; 'Aims in Education', etcetera. We are republishing this vintage book now complete with a new prefatory biography of the author.

Experience and Education is the best concise statement on education ever published by John Dewey, the man acknowledged to be the pre-eminent educational theorist of the twentieth century. Written more than two decades after Democracy and Education (Dewey's most comprehensive statement of his position in educational philosophy), this book demonstrates how Dewey reformulated his ideas as a result of his intervening experience with the progressive schools and in the light of the criticisms his theories had received. Analyzing both "traditional" and "progressive" education, Dr. Dewey here insists that neither the old nor the new education is adequate and that each is miseducative because neither of them applies the principles of a carefully developed philosophy of experience. Many pages of this volume illustrate Dr. Dewey's ideas for a philosophy of experience and its relation to education. He particularly urges that all teachers and educators looking for a new movement in education should think in terms of the deeped and larger issues of education rather than in terms of some divisive "ism" about education, even such an "ism" as "progressivism." His philosophy, here expressed in its most essential, most readable form, predicates an American educational system that respects all sources of experience, on that offers a true learning situation that is both historical and social, both orderly and dynamic.

To naturalists, there is no such thing as complete justification for any claim, and so requiring complete warrant for naturalist proposals is an unreasonable request. The proper guideline for naturalist proposals seems thus clear: develop it using the methods of science; if this leads to a fruitful stance, then explicate and reassess. The resulting offer will exhibit virtuous circularity if its explanatory feedback loop involves critical reassessment as the explanations it encompasses play out. So viewed, naturalism is a philosophical perspective that seeks to unite in a virtuous circle the natural sciences and non-foundationalist, broadly-based empiricism. Other common lines of antinaturalist complaint are that naturalization efforts seem fruitful only in some areas, also that several endeavors outside the sciences serve as sources of knowledge into human life and the human condition, especially in areas where science does not reach terribly far as yet. It seems hard not to grant some truth to many allegories from literature, art and some religions. Naturalism has room for knowledge gathered outside science, provided the imported claims satisfy also by naturalistic methods. Naturalism and the debate about its scope and limits thrive on discrepancy. We hope that, collectively, the selected essays that follow will give a fair view of the vitality and tribulations of naturalism as a variegated contemporary philosophical perspective.

These essays, written in the 1930s and 1940s, represent a first selection in English from the major work of the founder of the famous Institute for Social Research in Frankfurt. Horkheimer's writings are essential to an understanding of the intellectual background of the New Left and the to much current social-philosophical thought, including the work of Herbert Marcuse. Apart from their historical significance and even from their scholarly eminence, these essays contain an immediate relevance only now becoming fully recognized.

Most contemporary philosophers would call themselves naturalists, yet there is little consensus on what naturalism entails. Long signifying the notion that science should inform philosophy, debates over naturalism often hinge on how broadly or narrowly the terms nature and science are defined. The founding figures of American Pragmatism—C. S. Peirce (1839–1914), William James (1842–1910), and John Dewey (1859–1952)—developed a distinctive variety of naturalism by rejecting reductive materialism and instead emphasizing social practices. Owing to this philosophical lineage, pragmatism has made original and insightful contributions to the study of religion as well as to political theory. In Pragmatism and Naturalism, distinguished scholars examine pragmatism’s distinctive form of nonreductive naturalism and consider its merits for the study of religion, democratic theory, and as a general philosophical orientation. Nancy Frankenberry, Philip Kitcher, Wayne Proudfoot, Jeffrey Stout, and others evaluate the contribution pragmatism can make to a viable naturalism, explore what distinguishes pragmatic naturalism from other naturalisms on offer, and address the pertinence of pragmatic naturalism to methodological issues in the study of religion. In parts dedicated to historical pragmatists, pragmatism in the philosophy and the study of religion, and pragmatism and democracy, they display the enduring power and contemporary relevance of pragmatic naturalism.