MICHAEL Kariuki – 0721 666 098, mickariuki @ yahoo. Fr If we develop and we are an African philosophy of education?: Teaching In 1986, Njoroge and Bennaars published philosophy and education in Africa, an introductory text for students of education. Since the publication of this book, there was a drought in the intellectual field of philosophy of education in Kenya. This is despite the manual initiation or with only prolegomena. More importantly, the model is proposed and formulated in this work as a conceptual framework for the development of an African philosophy of education (1986, determined 92). This model remained non-try. My presentation will argue the affirmative, then the distinction must be an imperative, non-normative and moral can be considered as a matter of capacity. If indeed we must develop the African philosophy of education that imperative remains inaccessible until we have experts with the necessary scientific expertise. of the lack of educational philosophers in the educational philosophy of education called philosophers. They should be trained in the philosophy of technical education and science. The two disciplines need to meet in one. To “take one” means that a philosopher must have both technical and educational philosophy and science education will constitute an integrated area of academic specialization. Philosopher of education is in the middle between the philosophy of technical education and science. In other words, it should be academic qualification as a technical and professional philosophers, a qualified teacher. of this meeting in a “the two areas is done by the lack of resources in this area of responsibility. There are people who are less than ideal teaching the subject. There are two types of groups of teachers of philosophy of education Africa, which are far from ideal. GPs and specialists, the first professional educators are baseless philosophical. These are academic philosophers, no teacher training. Both Plato had to say and be excluded from giving space for educational philosophers. doing philosophy of education will be on general principles, objectives and goals of education. The technical philosopher doing philosophy of education is too abstract and irrelevant to everyday concerns of teachers in vocational schools. The latter has been accused of speculation chair, it gives the general public. < / strong>
The model of the African philosophy of education: pedagogy of Pedagogy sagacity stands on two legs – one foot in tradition philosophy and the other planted in the pedagogy of the oppressed – both feet in the conceptual model for the development of African philosophy of education, as reflected by Bennaars roots and Njoroge (1986, 88-89). Pedagogy ingenuity or education is wise as an attempt to transcend the original impetus for the project for the school’s philosophy developed Sage Nairobi. Presbey As stated Gail,>> <
Gail concludes by noting that if and how the lives of the people, and another light way to continue to develop the philosophy of sage, to be part of the ideas that will make continue to be determined, their works are used to define the terms “legend” philosophy and “wise” in the future. Pedagogy ingenuity is regarded as a possible contribution to the development of the philosophy of the legend compared to the African philosophy of education. Bennaars and Njoroge (1986, 1998) made … a basic framework, found in philosophical thought on education in Africa should be. In this model, we identified four different areas affect any expression of a specific philosophy of technology, a specific approach in philosophy of education and a certain tendency of African philosophy. These concerns are: ethno teaching philosophy, phenomenology of education in Africa, the criticism of African education and the philosophical analysis of education in Africa. authors (1986, 88) this will be a normative framework “are the conditions for philosophy of education in Africa to identify.” They think (1986, 89) … we can now determine what actually the most important functions or concerns of an African philosophy of education, and therefore we can on a model that highlights the special features for a genuine African philosophy of education. For this model to two criteria or conditions must be made to be fulfilled, namely technical and Africa. As the first criterion, “a African philosophy of education is recognized as true art, (she) should have similar functions and approaches, such as technical education philosophy Display “(1986, 89). There are four functions of the technical philosophy namely, critical, rational, phenomenological and speculative (1986, 23-24). According to these four terms of four approaches to the philosophy of education which is implicative, existential, critical and analytical approaches (1986, 89). ” / p> Regarding the second criterion or condition of African philosophy African must say “they have the characteristic tendencies of philosophical thought in Africa” (1986, 89). Bennaars and Njoroge (1986, 83-89) have been identified four trends in African philosophy, namely, ethno-philosophy philosophy of culture, political philosophy and the official philosophy. Each of these trends is matched with an appropriate function of the four technical functions of philosophy. The resulting combinations are four different approaches to African philosophy of education, are ethno-philosophy and speculative function approach combined impact does the African philosophy of education, philosophy of culture led to the phenomenological function coupled with an existential approach, and political philosophy whose primary function combined results of the critical approach, and finally the official philosophy of the analytic function results in an analytical approach (1986, 89) is coupled. We can therefore identify the four main areas of concern, which may be based. . . an authentic African philosophy of education. “These are ethno-philosophy of education; phenomenology of education in Africa, education in Africa, and critical philosophical analysis of education in Africa.
[1] causality in Aristotelian philosophy of the technical functions of formal causes, while the trends are caused in the African philosophy of matter. formal and material causes are principles of co-constitutive of substantial being the substance of African philosophy of education in the context of Njoroge and Bennaars is possible. As Wittgenstein (1981, 2 14) “, what an image as its elements with each other somehow,” It ‘pictorial form’ of reality (second 15). In a visual reality, “a picture… Enclosed… Reality… Accessible from the duty to ensure that the picture of the extent of what would become a reality. ( 2nd 1521). The framework Bennars Njoroge and is the measure of what is considered the African philosophy of education. Plato Term The model proposed by Njoroge and Bennaars not work in practice. This could be due to a lack of experts who are “extremely rare” (1986, 78) with the right combinations to find the philosophy, training in technical education and professional career as a teacher (B. Ed). Further development of education of African philosophy still requires experts with knowledge and skills in African philosophy. The requirement that African philosophers are doubled edged by educators with technical experts in philosophy, and educators (1986, 77-80) is related to Plato (Republic Book, V. 473d) observation that Cities will be granted postponing the evil… unless philosophers rule as kings today in cities, or those before us as kings and rulers and philosophy well suited to this question is to merge the political and philosophy and the different nature of those who now follow the exclusion of others are excluded by force from them. Otherwise, the city that we have described, will never grow in a way and see the light of day. According to Plato, through Njoroge
– Bennaars we can see that Kenya is an African philosophy of education, if philosophers teach and research in educational foundations, or those studying to teach the philosophy of teaching philosophy is that real and appropriate science and technology teaching philosophy of fusion in the African philosopher and educational institutions different specialists, which continues today with the exclusion of the other are forcibly excluded from participation in this area. Otherwise, the proposed model of the African philosophy of education will develop in one way or never see daylight. Plato in the passage quoted has a center that logically links the technical philosophy and science teaching in the philosophy of education in Africa. The center is a technique that African philosophers, even a professional philosopher he a scholar who integrates both technical and pedagogical philosophy and occupation. It is made so much hope for the possibility of development is an African philosophy of education. With these few experts, we develop African philosophy of education. Pedagogy ingenuity: a thought experiment of the African philosophy of Of the four trends African philosophy of Njoroge and identified Bennars Sage philosophy not included, but Odera (1990, 16-17) because it includes a clear trend in African philosophy. There are four major trends in African philosophy Oruka identified (1990, 13-20 ) and, in fact, the ethno-philosophy, philosophic sagacity, nationalist-ideological philosophy and professional philosophy. Oruka For (1991.43) sage philosophy comes as a third alternative, “It lies between the popular philosophy or (ethno- philosophy) and “written speech critical” or (vocational trend), philosophy wise, the fact that African traditional wisdom was both critical and popular custom philosophical discourse. Sage philosophy by the phenomenological analysis in the model submitted to Njoroge – Bennaars in trying to develop the African philosophy of education. As the model Njoroge – Bennaars requires the African philosophy of education must In the first place on points twice, the technical method of philosophy and, secondly, a tendency to African philosophy at work. For the training of the spirit of education, phenomenology is decidedly technical function of philosophy acuity as a philosophical or wise philosophy is the development of the African philosophy of the two, a new field in Africa, educational philosophy, pedagogy is caution. Banking vs. Problem- posing Pedagogy of the Oppressed insight through education is affected. Paulo Freire, Brazilian educator, has developed a tendency to philosophy of education as a pedagogy the Oppressed (1972). Pedagogy of the Oppressed “is a critical tool … … discovery of dehumanization.” “The central problem” of the pedagogy of the oppressed “is: How can the oppressed, as divided, unauthentic beings, in developing the pedagogy of liberation?” “This pedagogy makes oppression and its objects reflection causes of the oppressed, and reflection will need their commitment in the struggle for liberation. And made in the struggle this pedagogy and will be rebuilt “(1972, 25). Pedagogy of the Oppressed is a critique of traditional pedagogy, teacher centered, the teacher plays the dominant role, while the learners are passive. In traditional pedagogy Freire identified two opposite poles dialectically, the oppressors – the teachers will occur, and the oppressed – who happen to be learners. The teacher is in a dialectical opposition of the learner in this case, the teacher’s knowledge, but not the student of knowledge, it should be a tabula rasa. Freire used the analogy to explain banking contradictory attitudes and pedagogical practices that reflect the oppressive society as a whole operates ten “(1972, 46-47). The teacher as manager of the bank” through the use of banking methods of domination. “Freire Institutes a paradigm shift for education, where it has replaced” the educational goal of deposit-making. . . with the problematic of the population in their relations with the world “(1972.52). It is also the release of education “consists in the knowledge of acts, not vest and the Information (1972.53). The practice of education is problematic, first submitted a resolution of the contradiction between teacher and pupil. Dialogical relationships – essential for the ability of actors to cognitive performance in the same object all recognizable – if not impossible “(1972, 53). iconoclasm of free banking training specific for “a critical reflection of teachers and pupils” This leads to the origin of consciousness and critical intervention in reality. (1972, 53-54). “For fall against the” specific training to the bank … and … problem arises education “Freire (1972, 56-57states / p> … both teaching approaches and practices under analysis in the conflict. The educational efforts of banks by the hoax of reality, to conceal certain facts which gives men a way to explain the world, posing education problem, it is the task of de-mythologizing. banking education resists dialogue, education is a problem in the dialogue as essential for the actions of knowledge of reality is revealed. banking education treats students as objects of assistance, the education problem in fact critical thinkers. banking education inhibits creativity and home of intentionality of consciousness by isolating consciousness of the world and gets people their ontological and historical vocation more fully human. “
pedagogy of wisdom is an attempt to develop the African philosophy of education. This is a critical reflection on the possibility of African education, Freire notes, “critical reflection is also action in the sense that” action and reflection occur simultaneously “(1972, 1999). two types of means Odera (1991: 34) identified two types of resources in Africa, namely, folk and sage sage philosophy. Results in Kenya show that there are two main divisions of philosophy wise. The first is that means his mind is well informed and educated, not excessive, the famous folk wisdom. A as a wise man can not have the capacity or desire, his independent critical objections against superstition. It is, therefore, a folk-ways, unlike the second type of wisdom, the philosophical statement. The first is a master of wisdom, while the second is an expert in the wisdom of teaching. The philosophical way of knowing how popular methods, which the cardinal beliefs and wisdom of its congregation, but he is an independent, critical that people take for granted. Thus, while the wisdom of the wise men remain at the level of first order, the philosophy that the wise philosophy is a philosophy of second order, which is reflects rationalization and evaluation of what light chip. What is given in the first order is a mixture of traditional beliefs-cum-classical and practices. ; Oruka (1991: 37) believes that “There are several ways and there will also be amongst the Africans with modern education,” for example Nyerere. For a wise man should “be wise and able to benefit from the wisdom for the benefit of their own community. The concern of how the research did not qualify for wisdom by definition, philosophy, but also the philosophy of wisdom in mind, that is, they overlap. “in Within this overlap, the philosopher and the sage has the same function: they use abstract reasoning to understand and address basic issues of human life “(1991, 41). Odera (1991, 34) has completed its draft Research in Kenya. “A key objective is to seek traces of philosophy or philosophy in the traditional Africa …. in conversation with the average life …. explain the value of this idea is still Another important task of Sage Research (1991, 41). But above all, thought the project was to demonstrate Sage or disapprove of the well known assertion that “philosophical thought was a real” no place in traditional Africa . This statement implies that the existence of philosophy in modern Africa is the introduction of Western thought in Africa “(1991, 34). The invalidity of this claim well founded if the traditional Africa was considered as a philosophical statement in the host country. The project was for their philosophical means (people identified with success teaching wisdom), while in Kenya it different ways people (people People with wisdom) ( 1991, 33-34). This European bias in the work of J Mullin (1965), which is an attempt “to establish guidelines for his Christian ministry reflected in the … modern Africa “(1965, 3). Mullin (1965, 32-33) the user Africa contrasts with the European mentality, he said user> / strong> Methods reasoning
Africans are not discursive, it knows nothing of the syllogism, he thinks induction rather than deduction, nor his analytical thinking: It is intuitive and synthetic …. It’s a different mentality from that European and be respected as such …. One consequence is a round of thought, a collection of impressions, a sense of the way before the body of a problem …. Another important consequence is the priority in his thinking on the abstract concrete, and trained teachers on the EU institutions …. in deductive thought, right, impossible to assimilate the ideas of a way for the Africa. you do not know his reasoning “square. > While the activity of a philosophical way, education wise, the people in the sage history. philosophical sense is often “a product of reflection and reassessment of the philosophy of culture. The few ways that the philosophy of having a tendency to critically evaluate their culture and their underlying beliefs.” They use the power of reason to produce “a system within a system and an” order “(1991, 49). acumen popular culture is the philosophy of the highest order.” It is absolutely in his ideas and truth claims , and an ideological war that has nothing to the contrary. “folk media” are specialists in the Declaration and the maintenance of that order …. your explanations and not just go on the premises and conclusions the dominant culture “(1991, 49). wise philosophy has been critical reflection on the philosophy of the first order of culture. It is” a critical first rebellion against the conformity and control anachronism. “When the first order of local conformity, a sense glorified philosophical skeptical … because it employs to evaluate it. The first order is purely ideological and absolutist, the second order is generally open and rational. Its truths are provisional and vernunftfolgernd, and not as a gift from God sent a message (1991, 49) contains. more contrast between the two is Wise (1991, 36) Ways
versed in popular culture platitudes customs and beliefs of its people. He recited or it can describe with great skill. However, it does not raise critical questions about them, but he is able to observe the contradictions. The philosophical way, that means people can instantly familiar in the beliefs and values of its society. Its main function is the critical review and recommendations they provided the local pressure allowed, only the beliefs and values that his rational control. The folk-wise is consistent with its inability to isolate his own opinion based on faith identifiable by the Community and its inclination to flee ready to go behind the conventional wisdom is not checked, he is intellectually challenged. The wise philosophy, on the other is clearly able to isolate the current beliefs of the community of its own evaluation, rationalization and criticism of those beliefs. It is also capable of an intellectual or dialectical play with the interviewer. Mullin characterization of the African spirit of a false generalization, which is thought to live together African folk ingenuity. They are capable of syllogistic reasoning philosophical means in Africa, both in pre-literate and illiterate. “There is the possibility of ingenuity in pre-literate and illiterate” (Oruka 1991, 37). For a wise man is not necessarily to be
of wisdom / strong> Pedagogy ingenuity has used the method of phenomenological philosophy to two types of teachers paradigms Oruka two ways, the statement anayze philosophical and popular base. Njoroge is in experimental fertilize – Bennaars (1986) or model “conceptual framework for the development of African philosophy of education. Professor of Philosophy racist cons With the Using phenomenological analysis, we can draw conclusions from the two methods. Philosophy and points to a good teacher is essential and allows students to think for themselves
. It uses a pedagogy centered on the student.’s classroom is the community of researchers, its task is to students in their search for solutions to problems. midwife in the classroom to real problems are linked. antisemitic racist points wise, teachers who do not recycle old lecture notes. It is not updated they dictate notes that learners are likely to passive recipients. These teachers do not teach theory and practical criticism. They are authoritarian, and seek to Notes of the learner to take the exams. These fears of teachers’ questions and not in self-criticism. The teacher uses the ethnic education credit while teaching philosophy education uses problem solving. In the example movie Sarafina Ms. Masumbuka of philosophical and teachers, is that the brake bites reflect risk students, which is essential to traditions inherited from the interrogation. It midwives regeneration enlightened and emancipated students as active learners who demystified laminate adapted curriculum. The teacher is an example of ethnic teachers replaced. It can not be imposed, at best, and allowed to popularize history Apartheid education that is oppressive to African students. The fact that transfers of teachers mechanical fossilized pre-packaged ideas without critical reflection. It is a dogmatic teacher to emancipate themselves from the dominant pedagogy oppression of apartheid South African white supremacy. ;
Conclusion Model Njoroge – Bennaars is in the development of African philosophy of education. Wisdom education is a useful product that shows the model and a pragmatic and relevant to Africa is the philosophy of education. It remains to other areas in education in Africa, where the sage philosophy must be explored and logical conclusions to improve the teaching-learning philosophy in education in Africa, including Kenya. Sage philosophy provide a conceptual framework for productive philosophy of education, not only in Africa but also elsewhere where critical analysis of theory and educational practices are implemented. There is a proposal from management as possible, among other things, where Sage philosophy to be relevant to the concern’s initial Oruka. It stresses may Reviews Sage philosophy (in the Department of Philosophy) in philosophy of education (in the department of education foundations). , Bibliography P Freire (1972) user Pedagogy of the Oppressed , Myra Bergman Ramos, Middlesex: Penguin Books translation. ” ; strong> / strong> Mullin, J. (1965) The Catholic Church in modern Africa, a pastoral theology, London: Geoffrey Chapman. ” ; / p>
Odera