跟读练习: Plato’s Philosophy of Education - 通过视频学习英语口语

Plato's philosophy of education.

First of all, It must be noted that the nature of education in ancient Greece, especially during Socrates and Plato's time, was characterized by sophistry.

As a matter of fact, the dominant philosophy in Greece during this time was sophism.

As is well known, Socrates vehemently opposed this sophistical education.

For Socrates, education cannot be founded on traditional wisdom alone, or can it prepare the human person for mere success according to accepted social standards?

but it must rest on a profound insight into the nature of reality.

Hence, for Socrates, the philosopher plays the role of social educator and critic.

Indeed, according to Socrates, the philosopher and critic is the gadfly of the republic who,

By his searching questions awakens people to responsibility and deep reflection.

Following the lead of his master Socrates, Plato in his books, Gorgias.

Protagoras.

Phaedrus.

An Ion vigorously criticized an education based on literary and rhetorical studies, and in The Republic and Laws,

he outlined a system based on the gradual ascent of the mind by way of mathematical

and scientific studies from traditional and popular opinion to a wisdom based on a vision of eternal principles of truth.

In what follows, I will briefly sketch the key concepts of Plato's philosophy of education.

To begin with, Plato, in his Republic, on the basis of observation, ascribed to all human beings,

but in varying degrees, three distinct abilities, namely: 1.

The ability to reason, which seeks the good life.

2. The ability for appetition, which is connected with the body and is somewhat wayward. And 3.

The ability to enforce the decisions of reason about what is good against the inclination of appetites.

This explains why Plato recommended that education be employed as the chief method of reforming both the individual's character and the state.

In fact, in a just character, each of the three abilities is exercised to the height of its power, namely: Reason recognizes what is good,

the appetites freely conform, and the ability to enforce the decisions of reason assures that conformity.

In similar manner, in a just state, each adult citizen performs that function for which he is best fitted, namely: 1.

The highly rational engage in legislation.

2. The predominantly spirited, which is Plato's name for the ability to enforce reason's decisions about the good, enforce it.

and three the chiefly appetitive operate the economy.

And for Plato, justice consists in a harmony that results

when each part of a thing performs the function proper to it

and refrains from interfering with the function of any other part.

Moreover, for Plato, reform in individual character and in the state is movement toward personal and social justice.

For this reason, Plato argues that a system of universal,

compulsory, Public education from birth to maturity ought to be instituted to bring about this individual and social improvement.

Hence, as Plato would have us believe, all should be taught to read, write, count, to appreciate the traditional poetry and drama which is,

highly censored for the young, and to engage in gymnastic exercise.

Plato also emphasized that students should learn the military art, sciences, and dialectic.

That is, the search for the fundamental principle that explains all reality and value.

Moreover, as Plato recommends, each student should be tested to discover

which ability dominates his soul

and should be sent into the state to perform the function appropriate to it when he reaches the limit of his development, which the testing reveals.

Thus, each class in the state would be recruited from those best fitted to perform its function.

Such a system of education, therefore, would produce individuals whose souls are as just as their abilities allow,

an estate whose parts or classes are similarly harmonious.

Education, for Plato, has also a moral aspect, which is inseparably united to its intellectual progress,

since the awakening of the soul to truth is accompanied and motivated by a growing love of truth.

According to Plato, a man first falls in love with another human being because of physical beauty.

Then, as he becomes aware of the interior beauty of the other's soul, he comes to love him with a genuine friendship.

Led by this friendship he acquires the virtue of temperance as regards sensual pleasure, and then grows to love not only an individual but society.

In his love for society, he acquires the virtue of fortitude in its defense and of justice in its service.

In this way, different levels of the soul are brought into harmony

and the intellect is set free for its own ascent toward truth.

Applied to education, Plato would have us believe that the intellectual curriculum begins with play, and with literature, an art,

in which the student grasps something of truth in images.

Here, the teacher must exercise a severe censorship lest the impressionable child be injured.

On a last note, it is worth noting

that Plato's philosophy of education resembles in some respects the thought of the metaphysicians and physicists of the fifth and sixth centuries.

With them it shares the faith that the human mind can achieve knowledge of what exists.

It resembles the thought of the sophists in its insistence that the world of ordinary sensory experience cannot be known.

But of their reliance on conventional morality, it shows no trace at all.

Rather, Plato shares with Socrates the conviction that virtue can be known

and that it is the business of education to reform conventional morality in its direction.

From the vantage point of the teacher, Plato strongly argued that teacher of highest wisdom, Who controls the rest of education,

is the philosopher King, who rules the whole state as a kind of school, arranging its games, its religion and its laws.

not with the purpose of domination, but to lead its citizens to share in his own vision and love.

The philosopher King's right to rule is based on his own wisdom, which he has achieved only by the greatest humility and disinterestedness, after the pattern of Socrates.

He teaches first by regulation of the environment, then by a mythical propaganda, but ultimately not by indoctrination, but by dialectic.

Since truth is innate, even in the slave, the teacher can only awaken the student by questioning and by the example of friendship.

The teacher has no right to escape the responsibility of public affairs, but must be a king, or a counselor to kings.

As we can see, Plato regards education as a means to achieve justice, both individual and social justice.

On the one hand, according to Plato, individual justice can be obtained when each individual develops his or her ability to the fullest.

Hence, in this sense, justice means excellence.

But since for Plato, following his master Socrates, virtue is knowledge, then knowledge is required to be just.

From this Plato, concludes that virtue can be obtained through three stages of development of knowledge, namely: Knowledge of one's own job.

Self -knowledge.

and knowledge of the idea of the good.

On the other hand, social justice can be achieved when all social classes in a society, workers, warriors, and rulers are in a harmonious relationship.

Plato believes that all people can easily exist in harmony

when society gives them equal educational opportunity from an early age to compete fairly with each other.

Without equal educational opportunity, an unjust society appears since the political system is run by unqualified people.

Timocracy, oligarchy.

Defective democracy.

or tyranny will result.

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