麦卡里乌基 – 0721 666 098, mickariuki @ yahoo. The COM, we can and must develop an African philosophy of education? : In 1986 and Bennaars Njoroge published in Africa, on the education of students and educational introduction to philosophy text, vision education. Since the book’s publication, produced in the educational philosophy of intelligence-arid areas in Kenya. This is just the prologue, while introducing or textbooks. More importantly, the proposed model, and said that the purpose of this book is an African philosophy of education as the development of a conceptual framework (1986, 92). This model has an intention.
I would say that file is in the affirmative, as it should be seen as a moral responsibility, the policy can not serve as an outstanding capacity. But the real idea is to develop education in Africa remains a distant prospect, until we have the necessary academic skills to be an expert. Philosophers of education experts, the shortage of education in the educational philosophy of the so-called philosophers. They should be trained in the philosophy of technology and science education. Must meet one of the two disciplines. In order to ‘meet in one, “is a philosopher of education must be combined with technical and scientific philosophy of education as a whole area of academic expertise. Educational philosophy and philosophers of science education in the intermediate zone technology. In other words, a person must have one as the main technical and professional philosophers degree. The “conference in two areas’, is to blame the lack of resources in this regard. Refers to people who are not ideal is the subject of teaching. There are two in Africa, which is less than ideal teachers of philosophy of education class. Generalists and specialists, the first professional educators are not philosophical terms. The latter is not education and training of academic philosophers. Plato would be excluded, as many philosophers of education will allow. Generalists do the general principles of philosophy, goals and educational objectives of education. Technical education philosophy philosopher too abstract, unrelated to the professional concerns of teachers in the school day. The latter accused the speculative position of chair armrests, which is the general allegations. Concept model of education in Africa: the vision of Education vision of Education stood two feet – one foot in the planting and philosophy of the saint, the oppressed – the feet are rooted in the conceptual model to other education development in Africa philosophy of education and Bennaars described by Njoroge (1986,88-89). Education Pedagogía Sagaz vision or attempt to go beyond the philosophical wisdom of Nairobi School in the original power. As Gail said Presbey, the proposed projects for the start of the original power wise philosophy – the euro skeptics who thought the Americans, Africans can not be defensive philosophy – have been overcome. For the present needs of the African elders benefit from his wisdom, both in Africa and the world. I also recommend the title “saint to difficult problems. Although there are good reasons to focus on the elderly in rural areas earlier, ignore the wise philosopher, stressed that it should be admired for their philosophy of the place, can be found in women, youth and Africa, and urban residents. In this way, philosophy of life to meet people and learn more about light and Africa to share experiences. Gail concluded that, if, and how, therefore, philosophy was part of a wise and growth depends on those who are willing to continue the idea that their work will help to define the terms “smart” and “sage philosophy of the future.” wisdom of education provided here as a possible contribution to the development of the sage philosophy in Africa aspects of educational philosophy. Njoroge and Bennaars (1986, 98) … made a basic framework of philosophical thought education should be in Africa. In this model identified four areas of interest, reflecting the special role of technology philosophy, philosophy of education on a specific focus and trends, in each specific African philosophy. attention to these areas are: education, national philosophy, the phenomenon of education in Africa, criticism and education and philosophy of education in Africa. author (1986, 88) that this is a “regulatory framework, the concept of education in Africa. “It says (1986, 89 ),… Ke Yi establish what we now should be the main function or in Africa’s educational philosophy concern, so we can get a 模型, showing a characteristic in the philosophy of education in the Africa. Achieved 2 of the model standards or conditions must be satisfied that the technical and Africa. Because of the above conditions “the African philosophy of education, a real technical approval, (s) should be noted that the philosophy of education such as technical features and similar methods” (1986 , 89). There are four functions, namely, philosophy of technology, critical, rational, phenomena and speculation (1986, 23-24). In these letters, the four functions, namely, the educational concept of the four methods, implies that There, critical and analytical methods (1986, 89). As to the second criteria or conditions must be philosophical Africa and Africa is a “must reflect the philosophy in Africa (1986, 89) mode. Njoroge and Bennaars (1986,83-89) outlined four trends of African philosophy, ethnic, philosophical, cultural philosophy, political philosophy and formal philosophy. These trends are matched by a philosophy of technology every four functions of the corresponding function. The resulting combination of these four are: national and in education, culture, philosophy of the practice of linking the outcome of the African philosophy of the consequences of speculative philosophy of education, functional results, combined with a unique method of the African philosophy of existence of the role of the phenomenological method, in political philosophy and methods of the key functions of key outcomes, and philosophy, the last formal contact with the analysis results of the analysis function (1986, 89.) Therefore, we can find the “four main areas of concern, which can be described as one of the philosophical foundation of education in Africa is race …。” philosophy of education, on education in Africa, critical situation of education in Africa, and the philosophy of education in Africa. [1] Aristotle’s philosophy of causation in the technical functions of formal reasons, the trend of philosophy in Africa is the material cause. Formal and material composition of the reasons is the common principle is great, but the nature of philosophy of education in Africa is the extent possible 内恩乔罗格 and Bennaars framework. As Wittgenstein (1981, 2.14), “What is the picture is its elements are interrelated in some way”, that “the reality of pattern formation” (2.15). In reality, the ‘picture in a graphical form. . . Attached. . . Reality. . . To correct “, this image of what practical measures should be.. (21,521). Njoroge framework and Bennars what should be considered as the African philosophy of education considered. Plato made the medium-term Model Bennaars Njoroge and still did not work in practice. This may be due to an expert who is “extremely rare” (1986, 78) to the appropriate combination of the lack of training in the philosophy of technology training and vocational education (second edition) . to further the development of the African philosophy of education knowledge and skills required of experts in African philosophy. This provision, the African philosopher, educator, specialist rose to double technical and vocational education philosophy (1986 ,77-80) similar in (Plato Republic, Book V 473d) observed, the city has not … except from the evil rule of philosopher king, breathing in the city, or those people we now call kings and rulers of the practical and appropriate philosophy research, until, that is, political power and unity of ideas and the pursuit of a different nature now be forced to exclude other allowed to do so. Otherwise, we have described the city will not be possible, or see the dawn. Plato under Njoroge paraphrase – Bennaars we can say: Kenya will not be African philosophy of education, teaching and research unless the philosopher, who taught educational foundations or the true education and appropriate learning philosophy, until, that is, philosophy of technology and science education education in Africa in the use of different philosophers and scholars are now in addition to other fields were forced to enter the treatment. Otherwise, the African philosophy of education that the model can not be a possibility, or see the light one day. Plato in the s
ame location provides a logical link average common philosophy of education in Africa, and science and technology philosophy of education. The average African art is a philosopher who is also a professional philosopher, is a student combine their technical ideas and teaching professionals . It is from this hope is the development of education, the possibility of an African philosophy. Experts can be so rare development of African Education. Pedagogy of wisdom: an experiment in Africa, the African philosophy Bennars Njoroge and wisdom of the philosophy four trends identified in educational psychology philosophy is not included, but Oruka Audra (1990,16-17) is considered a clear trend of African philosophy. including four from the Oruka African philosophy (1990 13-20), that determine the trend, national philosophy, philosophy, wisdom, and nationalist ideologies of Philosophy and professional. To Oruka (1991.43) “as a wise idea to a third option,” among the public philosophy or (ethnic philosophy) and “a written statement critical ‘or (professional) the trend is that philosophy of smart, popular traditional African is the key to wisdom and philosophical discourse custom. “This is a model of sage philosophy Njoroge phenomenological analysis – Bennaars, an attempt to develop the African Education. As the model Njoroge – Bennaars African philosophy of education need to be worked out two aspects: First, technical methods of philosophy, followed by the tendency of African philosophy. to develop the wisdom of teaching, choice phenomenological philosophy of technology features, and sage wisdom or philosophy is the philosophy of the tendency of African philosophy, the two new areas in philosophy of education to Recognizing the wisdom of teaching in Africa. Bank problematizing and wisdom teaching is the pedagogy of the oppressed. Freire, the Brazilian educator, developed a philosophy of education called Education tendency of the oppressed (1972). Pedagogy of the Oppressed ‘role… important discoveries… dehumanization. He said: “oppressed” is: how oppressed, as the central issue of division of teaching and non-real life, to participate in the liberation of Education development? “” This reason for teaching the oppressed oppressed and the object, this will be reflected in the struggle for liberation they need to participate in the reflection. and in this approach, and to conduct a remake of “(1972,25) . Of the oppressed is a traditional teaching method, which is teacher-centered struggle for Critical Pedagogy, teachers assume the leading role, students are passive. Freire in the traditional teaching methods identified two dialectical opposite, the oppressors – who happen to be teachers and the oppressed – who happen to be students. Teacher in a dialectical situation, the opposition students in the teacher’s knowledge, but no knowledge of the students should be the whiteboard. Freire used the banking industry now compared to 10 teaching contradictory attitudes and practices, reflecting the community’s oppression “(1972,46-47). The teacher as the” Bank staff on the “domination of the Banking Act to use.” “Paulo Freire Institute of the change of a teaching model to replace” the deposits of education. . . And men in relationship to the world problems “(1972.52). This is also known as the liberation of education,” the cognitive component, there is no information transferrals (1972.53). Of “problematizing educational practice first, the need for teachers and students to resolve conflict. Dialogue relations – an essential role in cognitive ability in cooperative cognitive view of the same object – will not be possible” (1972, 53 ). Anti-traditional education, so that the banks’ freedom of teachers and students of critical reflection that lead to “sense and in reality there’s a key intervention. (1972, 53 to 54). In order to test education bank… Y of the.. The composition of education issues, “Freire (1972, 56 57states … that the two concepts and practice of conflict in education is analyzed. try to Bank of education, from the mythologizing reality and conceal the manner of its interpretation of certain facts exist in the male Education issues brought the world to mythologizing his own task. banking education to resist dialogue; problems, resulting in educational dialogue is cognitive behavior, reveals the essential reality. banking assistance for the object type of education to address The key form of education so that their thinkers. “educational segregation of the World Bank, through inhibition of awareness and sense of creativity, domestication of intent to deprive the people of the ontological and historical mission to be more fully human. Freire is the bank’s media education’s “authoritarian and alienated intellectual liberation ‘and people start with” total rejection of the here and now “, which is where they are immersed in the situation …. it really must be seen emerging as a non-fatal and immutable, but only as a limit – so its status is a challenge. “(1972,57-58) the wisdom of education is to develop the philosophy of education in Africa. This is a critical reflection on teaching in Africa, the possibility of as Freire said, critical reflection, is in this sense “concurrent action of action and reflection” (1972, 99). Two elders Oruka Audra (1991 species; 34) identifies two African State the type of scholars, sages and saints of universal philosophy. The results show that in Kenya there are two main differences between sage philosophy. A thought that they are saints, but well-informed and educated, can not go beyond human wisdom to celebrate. This Wise has not the ability or willingness to pursue their own independent review against the popular belief. It is, therefore, in the second class of popular saints and scholars, the wise philosophy. The first is the master of wisdom, and wisdom in the second teaching experts. saints know philosophy, wisdom, popular then, what is the cardinal of faith and wisdom of their community, but he made the kind of people take for granted the independent and critical assessment. Thus, while the stay of the wise folk wisdom in first-order philosophy, philosophy of saints is a second-order philosophy, this is a reflection and what is reasonable assessment of the first order. What is given to the first order is a traditional mixture of beliefs and practices cum. Oruka (1991 年, 37) that “there is and will be wise, even modern educated Africans, for example, Nyerere. To be a saint,” We must wisely and be able to leverage the benefits of that wisdom of their communities. ” of concern is not wise to say, wisdom is by definition, philosophy, philosophy, but to study the wisdom of the reach of their overlap. “In this game, both philosophers and wise men have the same function: it uses understanding and solving the basic problems of human life abstract reasoning “(1991, 41). Audra Oruka (1991, 34) carried out the research project in Kenya.” One of the main objectives is to find in a traditional African philosophy traces of words or philosophy of life …. …. clever idea of the exposure value is another important research goal wise “(1991, 41). However, the project is the most sensible means” to help substantiate or reject the well-known, the true philosophy “is not held in the traditional claims of Africa”. This statement means that, in Africa, modern philosophy, “existence is entirely due to the introduction of Western ideas of Africa” (1991, 34). this claim is invalid can only be established if the host is found in African traditional philosophy of saints. the project has been identified as the philosophy of saints (and wisdom teach people to succeed) in Kenya, but different from the popular scientists (with the traditional wisdom of people who ) (1991,33-34). This prejudice is reflected in the Mullin 10 in Europe (1965), which was originally a Christian trying to … established guidelines in the Department of Modern Africa “(1965,3). MU Lin (1965,32-33) work with the African mentality mentality contrast European countries: Africa’s reasoning is not words, know what is syllogism, inductive thinking, rather th
an deductive, so it’s analytical thinking: is intuitive and comprehensive .. .. This is a different mentality in Europe, we must respect this …. One of the consequences of this move is a way of thinking, gather the impression, one way to get to the core meaning of a problem …. the most important consequence of his system from the abstract and the people …. the teachers in Europe, deductive thinking, training, specific rules to express the idea of thinking of the way African countries can not absorb. they do not agree with his reasoning. “As a wise wise philosopher committed to teaching, dedication to the description of the popular wisdom. philosophical wisdom is often “a reflection of a product and re-evaluation of the cultural philosophy 7. intelligent, philosophical bent who has to make a critical evaluation of their culture and their core values. “reasons they use to produce” a system within a system, and in order ‘command authority (1991, 49). vision of folk culture is the philosophy of the first order.’ It is in his thinking and requirements of the absolute truth, any contrast with the ideology of war. “folk wisdom” is to maintain order in the accounting and expert …. His explanation or do not go beyond the premise and the mainstream thinking of Culture “(1991 , 49) obtained results. For the first critical philosophy of culture wise philosophy. this is “a major rebellion on the first line and inappropriate.” Although the first command line community beautification philosophical wisdom is skeptical. .. who use to assess their reasons. The first order is purely authoritarian thinking, and the second order and the general openness and rationality. and the truth is provisional, to change the ratiocinative, not as God, the message ( 1991, 49). In addition, the characteristics between the wise (1991, 36 years old) popular wisdom is proficient in mundane culture, customs and beliefs. you can say or describe their competition. However, , it can not be brought against them any significant Wen Ti De, inherent in the 矛盾 can comply. clever, like the philosopher, folk wisdom, it also Ke Yi of Xin Yang and She Hui Zai their familiar values. Ta main task is the careful assessment and recommended them to social pressure range, allowing only the beliefs and values to the control of reason of Chuan Di. folk standpoint is not sure its constant isolation of his views of the social beliefs and their preparations for the wisdom of the traditional Qing Xiang uncensored behind the place of refuge, he is intelligent. wise philosophy, on the contrary, is clearly an isolated community for their evaluation, rationalization, and even criticized the ability of these beliefs and convictions. It can also be enjoyed with the interviewer or mental game of dialectical . Marin false representation that Africa is a general collapse, and the wisdom of thinking of the African epidemic. syllogistic reasoning can sage philosophy in Africa, both before, social and literacy. “there is no wisdom, either before, social and literacy” ( Oruka 1991, 37 years old). to be a scholar is not necessarily the philosophy of education education philosophy of the phenomenological method visionary foresight to anayze two teachers, two Oruka paradigm based on wisdom, philosophy and wisdom of the civil type. This is the outcome of the attempt to Njoroge – Bennaars (1986) model or conceptual framework for education development in Africa. against the use of phenomenological analysis of the philosophy teacher, we can draw two conclusions sage teaching folkies. a teacher of philosophy points , scholars, and the key is who authorized the students to think for themselves. using student-centered teaching methods. The classroom is the research community, whose role is to find a solution to student midwives in their problems. relate to real life problems in the classroom . folkies folkies who saint points only to recover the old notes for teachers, lectures. do not update their clients who dictate notes that students are expected to be liabilities. These teachers did not criticize the theory and practice. They are authoritarian, to enable students to memorize the notes, in order to pass the exam. this problem and the fear of error in self-criticism, Professor. folkies “of teachers to use teaching bank, and philosophical education teachers solve the problem. 萨拉菲纳马 Song Buke reflected in the film Lady teacher of philosophy horsefly itching students who dare to think about, this is extremely challenging received traditions. she’s open and midwives tiered health plan demystifies the liberation of students in learning. the teacher who replaced her teacher is a folkies example of regeneration. he can The best account the right to impose apartheid oppression and popular teaching African students. This mechanical rigidity of the host to send pre-packaged opinions without critical reflection. dogmatic teacher, This is a liberation from oppression, from racial domination of Education isolation of South African white supremacy. Conclusions model Njoroge – Bennaars help to develop their own philosophy of education in Africa. Pedagogica wisdom is that the models, and prove a pragmatic attitude and philosophy of education in Africa. education more many regions in Africa, where a wise idea to be explored and logical conclusion can be drawn in order to enhance teaching and in Africa, Kenya education, especially philosophy of learning. Savio philosophy of education production concept, not only in Africa, but a conceptual framework, but also with other parts of the critical analysis of theory and teaching practice will take place. This is a possible direction of the proposal is, inter alia, in Wise’s philosophy can go beyond the original concern of the Oruka. noted sage philosophy (in the possible contribution of the department of philosophy) and philosophy of education based on the Department of Education (.) bibliographic Freire P (1972) Pedagogy of the Oppressed, translated by Myra Bergman Ramos, m Delcey: Penguin Books. Mullin, J. (1965) Catholic Church of modern Africa, pastoral theology, London: Geoffrey Chapman. Njoroge – Bennaars (1986) Philosophy and Education in Africa: an introductory for education students text. Nairobi: TransAfrica. Audra O (1990) Africa in the contemporary cultural philosophy proper names. Nairobi: Shirikon ________( 1991) sage philosophy, Indian philosophy thinkers and modern debate on Africa. Nairobi behavior: