Reflections on Autonomy as the Aim of Education Through Two Streams of The Idea of Authenticity

International Law on the Aims of Education is a practical and tangible guide to the international legal standards on the aim and content of education. Using Article 29 of The Convention on the Rights of the Child (CRC) as a reference point, the book provides a detailed legal analysis of international minimum standards on how a child should be educated. The book adopts a traditional legal positivist approach to explore the scope and nature of international law on the aims of education. It is divided into three main questions: 1) What is international law and are the aims of education valid legal obligations? 2) What is the content and scope of these laws on the aims of education? 3) What are the obligations of authorities and teachers to respect and fulfil the law? The book is unique as the first book on international law dedicated separately to the aims of primary and secondary school education, not only focusing on human rights education. This book will be of great interest for teacher students, scholars and post graduate students in the field of education. It will also appeal to legal scholars as well as policymakers.

: Entering the 21 st century, there was a new phenomenon in higher education world in Indonesia, especially for institution of education and teacher training. In 2000, for example, ten IKIP s (Institut Keguruan dan Ilmu Pendidikan or Institute of Education and Teach er Training) in Indonesia changed their names into university . Accordingly, d iscussing critically educational philosophy and aim in a nation-state is very important and should always be sought for in order to realize the critical society, especially related to the question of how this nation-state will be built. Every nation-state has contextual education philosophy and aim, which is particular in its own historical and social context. Indonesia , as a nation-state , has unique educational philosophy and aim , and it is the next generation’s job to revitalize and implement it in the real educational praxis. This paper tries to discuss the position and role of LPTK (Lembaga Pendidikan Tenaga Kependidikan or Teacher Training Institutions ) as one of higher educational institutions that is responsible to educat e the professional teachers in Indonesia. It is imperative to reformulate and revitalize the educational philosophy and aim of LPTK, especially related to preparing the candidate of such institution participants – who will be the teachers and educators in the future – in order that educational development in Indonesia can educate the people in one side, and can strengthen self identity in other side as civilized, advanced, modern, prosperous , and social justice nation. KEY WORDS : National philosophy, educational aim, teacher training institutions, and reformulate the position and role of institution. About the Authors: Andi Suwirta, M.Hum. is a Senior Lecturer at the Faculty of Social Studies Education UPI (Indonesia University of Education), Jalan Dr. Setiabudhi No.229 Bandung 40154, West Java; and Joko Purwanto, M.Pd. is a Senior Lecturer at the Faculty of Education and Teacher Training UMP (Muhammadiyah University of Purwokerto), Jalan Raya Dukuh Waluh, Purwokerto, Central Java, Indonesia. They can be reached at: aspensi@yahoo.com How to cite this article? Suwirta, Andi & Joko Purwanto. (2013). “Reformulating the Educational Philosophy and Aim of LPTK (Teacher Training Institutions) in Indonesia” in EDUCARE: International Journal for Educational Studies , Vol.5(2) February, pp.191-200. Bandung, Indonesia: Minda Masagi Press owned by ASPENSI in Bandung, West Java; and FKIP UMP in Purwokerto, Central Java, ISSN 1979-7877. Chronicle of the article: Accepted (December 27, 2012); Revised (January 30, 2013); and Published (February 17, 2013).

In this article I engage with the literature on human flourishing as an aim of education to argue that we need to look beyond human flourishing and embrace ecological education—an education that acknowledges and reflects the networks of interdependence of all that lives, including ourselves—inspired by an ecological ethic. The article is structured as follows. I begin by briefly introducing the problem and raising the question: is human flourishing too narrow an aim of education, from an ecological perspective? The next section discusses the value of human flourishing as an aim of education, recent objections, and rebuttals to those objections. I then turn to an ecological critique, arguing that the focus on human flourishing is ultimately (unjustifiably) anthropocentric. Even if human flourishing would require the flourishing of ecosystems, other species, biodiversity, and so on—which on standard conceptions of human flourishing is only partly true—ecological concerns cannot all be assumed to be implicit in human flourishing; and more importantly they should not be approached through human flourishing alone. I end by considering a pragmatic question: is ‘ecological flourishing’ still a plausible overarching aim (or justification) of education, or is it too far removed from the everyday reality of education and its individual and societal functions? I argue that it is fairly easy to make sense of in practical terms, and more easily embodied in concrete educational content and activities than ‘human flourishing’.

This article attempts to explain through the lens of the Five Relationships the meaning of Joseon neo-Confucian view which emphasized relationship development as the aim and contents of education. In neo-Confucianism, education is the task of guiding learners in cultivating and unfolding capabilities in the relationships of everyday life. Within the context of neo-Confucianism, the development of competency in relationships was another expression of the educational goal of actualizing the ‘original nature’ including of the four virtues. Understanding the nature of education to be the embodiment of the original nature, neo-Confucian scholars sought its actual manifestation in everyday life, taking the practice of five particular relationships to be the core method. Encompassing both ‘knowing’ and ‘doing’ while progressing from the Elementary Learning into the Great Learning, neo-Confucian education characteristically takes the Five Relationships as both its foundation and its outcome. Despite the pre-modern limitations involved in the history of the practice of the Five Relationships, this neo-Confucian view of education prompts us to consider plainly the meaning of relationship development as the core contents and aim of education. Furthermore, this view affords prospects especially valuable for critically supplementing upon the discussion of a ‘pedagogy of relation’ introduced in academic circles in the West.

The purpose of this paper is, to present a discussion, in which we hope to show that "freedom" properly understood cannot be an aim or an ideal of education , and that when ed ucators talk of 'freedom' as an aim or ideal of education, they usually have in mind the development of autonomy.

Schooling cannot be evaluated nor improved without reference to the aims of education. This chapter presents a perspective on the aims of education from the little-known educational philosophy of Albert Einstein. Einstein held that, “…The aim (of education) must be the training of independently acting and thinking individuals, who, however, see in the service of the community their highest life problem.” It is argued that the shortcoming of traditional education can be summarized as the tendency to produce the exact opposite result of Einstein’s aim, or its actual inversion. That is, too often, mass education in its quest for standardization interferes with the nurturing of independently acting individuals and their unique potential; and the common goals of the community are increasingly neglected as the implicit goal of education is perceived to be singularly focused on the pursuit of individualistic ends. Einstein’s “theory of motivation” emphasizing “holy curiosity” and joy in the subject matter is further expanded. Einstein’s viewpoint is consistent with modern conceptions of Positive Youth Development: It supports a vision of youth engagement as one of making of positive contributions to the self, others, and civil society. It can also help to ameliorate the growing sense that individual achievement and attainment is the ultimate goal not only in school but also in life. Rather, educators may come to understand one of their most important functions as identifying and supporting youths’ future directions and sense of mission based on their strengths, interests, and values.KeywordsIntrinsic MotivationPositive Youth DevelopmentIndividual HumanityMass EducationYouth EngagementThese keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

This research project presents different role perceptions regarding educational and academic aims, among high school instruction personnel.Since its foundation the Israeli education system has defined its role as a socialization agent as well as an academic institution. As national and international achievement tests became more widespread, the focus on academic aspect increased and the influence of academic excellence on school grading can be seen as more influential in comparison to educational achievements. Semi-structured interviews of 14 high school teachers – homeroom educators and subject teachers – were conducted. Results show that homeroom educators put more emphasis on educational aims while subject teachers put more emphasis on academic achievements. Their definition of success was a mixture of both objectives. Homeroom educators tend to apply educational inclusive practiceswhile subject teachers tend to apply instructional ones. International research emphasizes the importance of educational aims and inclusive practices in promoting academic achievements for all (OECD, 2010). The emphasis on evaluation and assessment of academic achievements may results in exclusive practices. These results suggest that adding educational achievements to schools' evaluation scales can encourage all instruction personnel to promote educational aims and inclusive practices as well as academic ones, thus contributing to schools' performance in evaluation tests.

The paper begins with a clarification of the terms ‘effective’ versus ‘successful’ teacher and their implications. There follows a summary of the results of a study addressing the issues: a) which Careers Education and Guidance (CEG) aims in Greece are considered most important, and b) what constitutes a successful careers teacher. The study is based on the responses of careers coordinators in Greece and consultants at the Greek Pedagogical Institute. Issues concerning Information and Self-Awareness as Careers Education and Guidance aims are discussed, and an alternative approach to Information is suggested. The main emphasis is placed on the importance of the teacher as an indispensable factor for the implementation of CEG aims in particular, and educational aims in general.

In Knowledge in a Social World (1999) Alvin Goldman has defended a ‘veritistic’ or truth-oriented, monistic account of the aim of education. In particular, he argued that the inculcation of true belief constitutes the ultimate goal of education, with other educational activities having only instrumental value insofar as they aid in this goal. In contrast, Harvey Siegel has defended a pluralistic alternative, on which the critical capacity for sustaining rational belief represents an independent, non-instrumental epistemic end of education. I argue that while some of Siegel's objections represent challenges to the sufficiency of Goldman's veritistic model, his alternative account fails to recognise the necessity of truth as an educational goal. This therefore commits Siegel to an unsatisfying pluralism regarding the ideal aim of education. Crucially, this disagreement hinges on two very different ways of understanding the nature of rationality: as instrumental or as epistemic. On Goldman's instrumentalist view, rationality merely involves the ordering of one's means to the end of true belief. However, Kelly (2003) has raised significant counterexamples against the instrumentalist view, and I adapt these to the case of the epistemic ends of education. I thus defend a non-pluralistic account of the ultimate end of education as involving knowledge in the ‘strong’ sense. This, I argue, overcomes the objections raised against Goldman and Siegel's accounts, and better accords with the notion of an ideal characterisation of the aim of education.

In 1996 the Zambian government published Educating our Future: National Policy on Education. The document affirms the aim for school education, which is to promote the full development of the physical, intellectual, social, affective, moral and spiritual qualities of pupils so that they become complete persons.1 This paper discusses the question of gender within African traditional societies and how RE, within the provisions of the policy document, could respond to gender issues within African traditional religions. The paper acknowledges that African traditional religions may discriminate against women but also argues that the African heritage allows for an appreciation of women as full members of society 1 The aim for education in Zambia was stated in Focus on Learning (Ministry of Education 1992) and later reproduced in Educating our Future published in 1996

Education is the most important element for humans to increase their level of faith in Allah SWT. Humans, if they understand more about the basics of Islamic education, they will know and understand more. the creation of a faithful servant. Educational goals will determine the direction in which students will be taken. The aim of Islamic education in general is to foster human awareness as creatures of Allah SWT. so that they grow and develop into human beings who have noble character and worship Him. With a solid and strong foundation, of course in the end you will be able to realize maximum educational goals, which is to create a quality human figure in accordance with Islamic teachings which are guided by the Al-Qur'an and the Hadith of the Prophet SAW. The research used in this study is a type of research examining books. Reviewing a book is the activity of examining and studying a work, idea or problem in depth to reach conclusions. Likewise, in the hadiths, you can find many prophetic hadiths related to education (the goals of education). The position of hadith in Islamic religious education is the basis and foundation for the concept, framework and design of Islamic religious education considering that hadith provide more concrete reasons regarding the application of various activities that must be developed in Muslim life. Thus, the author will outline the discussion regarding "Aims of Education in the Hadith".

The central argument of this paper is that Christian missions played a key role in transformation and development in colonial Kenya. This was mainly through mission education. The main aim of mission education was evangelism or bringing people to the knowledge of Christ. They were convinced that if a person was converted to Christianity it would bring holistic change and development. The aim of education was closely tied with the agenda of development within the society. The main target was to bring holistic change. The main agenda of the missionaries was to create a middle class. The first focus was literacy work, mainly academic education with an aim of creating Christian leaders who would lead and transform society. Most of the people educated in the mission school became the educationists, administrators, clergy and politicians or members of the Local native councils and the legislative assembly. The other focus was religious education. The main focus of Christian religious education. The main focus of Christian religious education was to create values which would assist people to bring change. The focus was on a curriculum which would enhance integrity, an important element of transformation. Religious education also enhanced a Christian work ethic, which was very key to development. Another focus of religious education was transformation of culture, leading to the formation of African Christian culture, as culture is very key to development. Another major focus of mission education was imparting skills and vocational training. The missions were key to imparting new farming methods and giving new seeds plus encouraging the growth of cash crops. The missions through education imparted skills on carpentry, masonry and other fields. They also trained people for different professions, and were also chief employers, hence they played a key role in economic development. The mission churches were therefore key players in spiritual, social, economic and political development. Key Words: Mission, Education, and Development

The world is facing an unparalleled refugee crisis. For Western educational researchers, the response to this crisis has largely been to explore how schools and pedagogy might respond to the challenge of integrating refugees (“newcomers”) into Western societies. The crisis of refugee education, however, is not one that predominately takes place in Western classrooms; rather, it is a global challenge, which—like global environmental destruction—requires a new way of thinking about our “next of kin,” as well as a re-framing of what education is for. This chapter critically reflects on the purpose of education outside the nation-state system. It does so by first reviewing a selection of Western perspectives on the purpose of education before looking at the perceived purposes of refugee education, as it is described in forced migration literature. I argue that Western educational philosophy and thinking is deeply rooted in the idea of the nation state, wherein the aims of education and schooling are tightly knit to nation-building, socialization, and the training of the next generation to be productive and democratically minded citizens. But to what extent are these aims and purposes universal? Are they transferrable to contexts of protracted displacement, where refugees on average spend 20 years living “in limbo” outside the global nation-state structure (Dryden-Peterson et al., Sociol Educ 92:346–366, 2019)? Based on a review of forced migration literature, I identify the following rationales for providing education in protracted refugee situations: (a) employment and self-reliance, (b) safety and protection, (c) securitization, (d) peacebuilding and reconstruction, (e) “Durable Solutions,” and (f) hope and emancipation. The dominant aim of refugee education, however, seems to be the re-establishment of citizenship and the solution of the “refugee problem.” Ultimately, this chapter seeks to incite our thinking around what is (or should be) the purpose of education in stateless and futureless contexts. It suggests re-framing refugee education as a pathway toward freedom, as opposed to a pathway out of displacement.

The question of the aim (or primary aims) of education generally, and of formal education more specifically, is arguably the central issue for the philosophy of education. This is in part because i...

Theorists of education have long debated the ultimate aims of education, often proposing one or another cognitive aim, such as true belief or critical thinking. I will argue first that there are no ultimate aims common to all kinds of education, apart from the vacuous ones of transmitting cognition and improving the student's cognition. In light of this conclusion, the matter to investigate is the ultimate aims of certain broad kinds of education. I will restrict my inquiry here to cognitive ultimate aims, and I will focus on liberal arts education. I will propose that the organizing cognitive ultimate aim of liberal arts education is justified belief rather than true belief.