Curriculum Using Contemporary Philosophers

Philosophical Analysis of Public Education and Curriculum Using Contemporary Philosophers

Introduction

This paper seeks to use philosophy to find out what meaningful learning means in today's context. It also seeks to offer a serious philosophical analysis of public education and pedagogy by using contemporary philosophical considerations. A typical teaching scenario involves one individual deliberately helping another one to learn a concept or skill. Nevertheless, the knowledge of an individual is not concrete and observable. Rather, it is a set of representations of the mind drawn from the interpreted dynamics, and ones that the subject knowledge establishes with instruments of reconstructing the world. Therefore, the teaching activity is balanced by various representations of the same knowledge, the learners' the teachers', and the teaching materials.

Therefore, learning, in such a dynamic match with a continuous personal, active, intentional, dynamic interactive, and recursive process which produces a product that is always interim and marked by a given knowledge base generated at defined moments and context. According to David Ausebel, author of Meaningful Learning Theory, learning is a promising strategy in formal teaching. It consists of non-literal and non-arbitrary knowledge interaction circumstances that demand prior knowledge relevant (subsumption) (Agra et al., 2019).

Therefore, from continuous interactions, specific subsumption develops fresh meaning. It is enriched and turns out polished and differentiated. It can serve as a foundation for new learning that is meaningful. The main point of reflection in theory by Ausebel is that of all factors influencing learning; what the learner knows previously is the most important in determining the starting point (Agra et al., 2019).

According to Xenophon, in his teaching ideas, if you introduced the concept of his teacher that if a human being with the best traits, with the ability to accomplish things they try, and educate them and teach them what they ought to do, they are refined and become the best at what they do, thus more beneficial to the world around them (Donskikh, 2019).

Thus, they turn out bad and dangerous with no education and learning since they do not know how to choose what should be done. Thus they try wicked actions. Since they are impetuous and are grand, they are hard of hearing or listening to advice. In short, the idea is about curbing wild tendencies- the comparison of which is an uneducated human. Therefore, education intends to develop a political individual (with polis) (Donskikh, 2019).

In modern-day, training is related to acquiring information from the outside world. It is provided by a program, a standard, and a teacher. In the digital world, the unit of learning is the student activity. It is captivating to view the education system's goals during the Aristotle era, influenced by the Greek Miracle phenomena. It clearly and efficiently manifested in several areas of human action and engagements, including intellectual activity. Aristotle is regarded as a teacher in this scenario and the school's originator that informed Alexandria's development concerning learning. Alexandria was the hitherto critical and mandatory center of science in the era of Hellenics (Donskikh, 2019).

Wollstonecraft (1990) believes that some learning is needed to anchor a gentleman's character. Boys are required to align with a couple of years of discipline. However, in educating women, cultivating the understanding is subservient to acquiring a level of corporal attainment. When we consider what potentially meaningful, and un-arbitrary material is, it is essential to internalize the meaning of the expression non-arbitrary or meaningful, logically, or lack randomness (Agra et al., 2019).

Therefore, it implies that meaning interaction does not depend on any earlier idea but a specified and relevant knowledge in the cognitive structure and the subject's earlier knowledge, located in the human intellectual capacity domain. It is, therefore, imperative that we make a distinction between psychological and logical. The first one is dependent on the material nature because the emphasis of meaning is pegged on how ideas and material are related. It corresponds is adequate and dependent on the learner's cognitive structure (Agra et al., 2019).

Philosophical Analysis of Public Education, Pedagogy and Curriculum

The methods to use in encouraging a wide range of educational pedagogies lie at the center of the Curriculum And Pedagogy Group. The aspect of the curriculum is a complicated one. Teachers' decisions regarding the curriculum they deliver for meaningful and effective learning encompasses expertise and knowledge, judgments of value, and distribution problems. The outcome is an exploration of what is studied, the curriculum implementer, how it is implemented, and how the subject matter links to other domains. It implies that we should think about instruction practices, student responses, and learning experiences against set learning targets. The methods, theories, and practices of teaching underpinning academic discipline in official contexts are pedagogical. The strategies for instruction, the background of the pupil, their experiences and knowledge, including factors within the environment, affect learning outcomes ( Durham University, 2020)

Frere draws a contrast between liberation and oppression in his book. He argues that the most important instrument to enable one to attain liberation is education. He advocates a different education type, i.e., education for the oppressed. Such an education should be born of the oppressed. It should emanate from the experiences they have undergone. He points out the weaknesses of conventional education as informed by oppressive structures. He points out the conventional education system is designed to alleviate or make the learner only a compliant object to submit to undue control. Frere emerges with several important concepts to deal with the reality stated, including creating problems, conscientization, and demystifying the silence culture (Freire, 1968). The education system today is co-opted into an economic blueprint supposed to steer growth and inequality. Some words are rarely mentioned in the public domain nowadays. It is not easy to speak straightforwardly in the modern-day. The groups that encounter oppression are forced to translate their cries into a structured language, particularly economics and business. The expression, `` the oppressed`` is potent politically and hardly used to assign a scientifically distinct group (Garavan, 2010).

The Black Nationalist ideology, according to Collins (2000), gave rise to an education that was focused and enabled black women who were employed to work as activists on the social front. Although the Garvey movement was widely overlooked in black feminist academic pursuits, it remained the US's largest black activist movement. Wollstonecraft ( 1990) refers to gender minority to mean women. The example of the military men who are more like women is released to the world before there is sufficient knowledge in their minds, taken away from the murky conversation going on now and from mixing with society freely and continuously. They eventually gain knowledge of the world. Such acquaintance with the norms and customs has commonly been faced with understanding a human being's heart. Soldiers, like women, engage in the practice of minor virtues with detailed politeness. Where is the sexual difference then, if the system of education has been the same one? The difference comes from the edge that liberty allows the former to explore life more.

When we use the philosopher's pedagogy in our classroom setting, we discover that it calls for six related educational commitments. Firstly, the teacher should lead a life that is more examined. The teacher must also look at education as a shared engagement between the students and the teacher. Thirdly, the two, i.e., the learner and the teacher, should reorganize the content cognitively as reflecting the interaction between what the classroom participants believe, their experiences, and what is being taught. The latter blends with the forth commitment that the teacher should embrace, where Dewey ( 1916) holds the position that philosophy is the underlying philosophy for education. Fifthly, the learners and the teachers must make philosophy a classroom practice for everyday life. Lastly, teachers must have the will to challenge the contemporary approaches used in classroom assessment (Makaiau & Miller, 2012).

To introduce such a sense of purpose in learning institutions, the philosopher's pedagogy calls for teachers to include their wonder sense, critical analysis, and curiosity about what life means in the curriculum, the craft, and the relationships they build with their learners. Apart from the instructional methods, the classroom content is the teacher's extension of life, examined beyond the classroom space. The philosopher's pedagogy does not start with walking into class, nor does it ends when we leave the class when the bell rings at the end of the lesson. We have established that when teachers lead and model a life examined both in and outside the classroom, their learners sit up and take notes (Makaiau & Miller, 2012).

Engaging learners in inquiry in the classroom sets apart the philosopher's pedagogy from the classic approaches to the delivery of content to learners in learning institutions. In the current practice used over the years, the teacher's role is to transmit content to learners; under such a traditional method, teachers who have the most impact develop strategies to help learners understand and retain knowledge specific to their area. When learners see us pursuing genuine inquiry related to life experiences, products, situations, and people, they have a stronger will to engage us in a similar inquiry (Makaiau & Miller, 2012).

Consequently, the learners start to internalize the knowledge and skills we expose them to, which also helps them examine their lives. Their schoolwork acquires a double purpose in which it sharpens their philosophical tool, even as it provides a window for meaningful inquiry. We assert that what holds of the teacher as an artist is also true of the philosopher teacher. Leading a life that is examined is contagious. Once someone experiences activity engagement in lower-level philosophy, it increases in degree in student practice (Makaiau & Miller, 2012).