Epistemological Basis of Knowledge and Education. By Dr G R Angadi (original) (raw)
Related papers
Logos & Episteme, Vol. 13, Iss. 3, 2022
In this paper, I challenge a traditional assumption concerning the nature and aims of education. According to epistemic infallibilism, propositional knowledge requires epistemic certainty. Though some philosophers accept infallibilism, others consider it implausible because it does not recognize ordinary cases of supposed knowledge. On this objection, we possess many items of propositional knowledge, notwithstanding the fallibleness of these items. Infallibilism is inconsistent with such items and thus considered unwarranted. I articulate this kind of objection to infallibilism as it concerns education. I then offer a cumulative case defense of infallibilism and evaluate that defense. This examination suggests that much of what we commonly consider as education does not provide knowledge, and therefore that the traditional assumption is incorrect. My paper has interdisciplinary interests with respect to epistemology, philosophy of education, philosophy of science, and pedagogical practice.
Philosophy Compass, 2016
The landscape of contemporary epistemology has significantly diversified in the past thirty years, shaped in large part by two complementary movements; virtue and social epistemology. This diversification provides an apt theoretical context for the epistemology of education. No longer concerned exclusively with the formal analysis of knowledge, epistemologists have turned their attention towards individuals as knowers, and the social contexts in which epistemic goods such as knowledge and understanding are acquired and exchanged. As such the concerns of epistemology have once again aligned with questions lying at the heart of the philosophy of education regarding the nature, aims and practice of education. Employing the conceptual tools and frameworks of the contemporary field, these questions are addressed by both epistemologists and education theorists in the emerging epistemology of education literature. *** The epistemology of education raises and addresses epistemological questions concerning the nature, aims and practice of education. These questions have come to the fore in light of a changing epistemological landscape in which the focus and content of epistemological inquiry has significantly diversified in recent decades. The epistemology of education employs the conceptual tools and frameworks of the contemporary field in order to contribute to core debates in the philosophy of education. In order to provide a clear sense of the theoretical terrain in which this emerging field is situated some context-setting is worth doing at the outset. A number of long-standing debates in the philosophy of education are addressed in the epistemology of education literature. This reveals both the philosophical heritage of the discourse
Knowledge Led Education for a New Society*
In this paper an attempt is made to explain the certain aspects of education, knowledge, components of knowledge, difference between education and knowledge and how education can be made a part of knowledge etc. for peace and prosperity of the world. Education is the process by which people learn. Education must teach us what our responsibilities are. But our education doesn’t do it at all. It appears that the present educational system is missing the knowledge component in it. Hence the following things are commonly things observed in society. Organized crime, financial fraud and terrorist’s violence etc by the best minds endowed with the best of educational and technical attainments. Members of the learned professions indulge in scandalous, unethical ways of making money. Merit has been acquired back seat and consistently ignored in academic set up. Educational system provides more importance to the marks, merit positions, awards etc. Students are obliged to rely on private tutors, depends so much on their memory instead of cultivating their imagination and thinking power. Socially destructive and personally devastating ways of coping this stress as evident by increased rate of crime, alcoholism, drug addition, suicides, accidents, self-harm, running away from home, depression, low self-esteem, etc. Power of intellect are being used more to harm humanity rather than to protect it. There is significant number of highly educated people in higher scams and crimes. Ironically “The more one is educated, the more dangerous he/she is to the society.” Therefore efforts are to be made to include the knowledge components in education. Ultimately, this result in decline in the quality of human life. In order to correct the system of modern education, we should include the knowledge component in it, which will reestablish the world Educational System on human development. ___________________________________________________________________________ * This paper is prepared for presentation in the 12th International Conference on Knowledge, Culture and Change in Organizations to be held on 6-8 July 2012 at University Center, Chicago. **Professor and Director, School of Commerce and Management Sciences, Swami Ramanand Teerth Marathwada University, Nanded Maharashtra (INDIA) E-mail:- biradar.srtmu@gmail.com Mob. No. 07709207172
It has been a privilege to have been asked to edit this series of papers on education and epistemology. While philosophy of education is often considered an applied discipline, it has made contributions across the philosophical spectrum. For example, there has been a significant body of work on aesthetics and education. There have been occasional incursions into debates about ontology and even, albeit rarely, metaphysics. However, the majority of work has always been concerned with epistemology (questions of knowing) and ethics (questions of right action). Traditionally, much of this work, particularly in epistemology, has had a highly individualistic tendency. The assumption of the knowing mind as key characteristic of the rational autonomous agent is at the heart of the liberal educational tradition and takes root in Descartes' cogito: even if I doubt who I am, there is an 'I' that doubts, and this 'I' is the fundamental characteristic of the autonomous rational agent, the fully human being. Of course, heirs to this Cartesian legacy need not be solipsists: it is easy to argue that the individual has duties towards, and needs relating to others, and it is in consideration of such issues that ethics takes its place in the modern philosophical canon. In terms of social policy, the liberal tradition tends to think in terms of various construals of the social contract, whereby, at least in its early forms, the individual trades in certain aspects of his or her freedom in return for the benefits and security afforded by an ordered society. For many educationalists, at least, the key thinkers at the start of this tradition are those who conceived of the human as potentially dwelling in one of two states, that of nature or that of society. To Hobbes, the state of nature was competitive and dangerous, so only rule by a benevolent sovereign could stop people effectively tearing each other apart; to Locke, the state of nature was more benevolent, but social training, in tune with natural inclinations, would produce the best outcomes in terms of human flourishing; to Rousseau, nature was essentially good and society (in all its existing forms) was not to be trusted, even though ultimately human growth depends on social action. The Lockean view provides the perfect justification for educational intervention, insofar as the child benefits from training that builds on her natural inclinations; the Rousseauian view provides the perfect justification for delaying formal schooling and allowing children to learn through play so that they can develop healthy self-confidence before entering the bitter and competitive social world. Both these views are more empirical than idealist, in the sense that mind and knowledge are construed as developing through direct sensory experience rather than the exercise of pure reason. Nevertheless, there remains a strong sense of dualism in many of these accounts: between nature and society, between self and others, and between mind and body. Philosophers of education—indeed, philosophers generally—have found many grounds for wishing to depart from the individualistic and dualistic tendencies of modern epistemology. At the same time, questions of professional identity and genuine scepticism have combined to make many philosophers of education wary of embracing theoretical perspectives that seem radically anti-rationalist, relativist, sociological or collectivist. Thus much of the work done on the social nature of mind has been conducted outside mainstream Western philosophy, as practised in university