CRITICAL BOOK REVIEW

EDUCATIONAL PHYLOSOPHY

Arranged by :
NAME : Khairul Afni
ID : 4173332001
CLASS : Bilingual Chemistry Education 2017

FACULTY OF SCIENCE AND MATHEMATICS

UNIVERSITAS NEGERI MEDAN
2017/ 2018

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 CHAPTER I
INTRODUCTION
In the world of education and teaching that became the focus of attention is the students,
both in the Kindergarten, Elementary School, High School, and college. In regard to the
education of elementary school children, teachers must know the nature of these traits in order
to provide good coaching to increase the potential intelligence and ability of children according
to expectations of their parents and the community. Understanding in the learners have
meaning that teachers know well the advantages and weaknesses of learners so as to provide
appropriate education services and beneficial for each child.
Philosophy, in the sense of philosophical analysis, is one of the approaches used by
educational experts in solving educational problems and composing educational theories, in
addition to using other scientific methods. In other words, the theories and views of educational
philosophy developed by a philosopher is based on and patterned and colored by views and
streams of philosophy that adhered to.

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 CHAPTER II
Summary of The Books
A. Book identity
Title : Filsafat Pendidikan
Name of Author :Drs. Edward Purba, M.Si and Prof. Dr. Yusnadi, MS
Publisher : UNIMED PRESS
Publish Date :2014
Number of Pages :1 – 162
B. Summary :
1) Chapter I: Definition of Philosophy and Philosophy of Education
Philosophy is a very old science. When we talk about philosophy our view will be fixed
deep into the ancient Greeks. At that time all knowledge was called philosophy. From the Greek
word "philosophy" comes from the words "philos" and "sophia". "Philos" means profound love
and "sophia" means policy or wisdom. The term philosophy is often used popularly in everyday
life, both consciously and unconsciously. In popular use, philosophy can be defined as an
individual (life) standpoint and can also be referred to as a society view. Perhaps you've met
someone and said: "my life philosophy is living like oxygen, feeding others and myself." Others
say: "Life must be beneficial to others and the world". This is a simple example of one's
philosophy.
In addition, society also has a group philosophy. Because man is a social being, then in
his life he will live in society with guided by the values of life are believed together. This is
called philosophy or life view. For the nation of Indonesia, Pancasila is the philosophy of the
nation. Henderson (via Sadulloh, 2007: 16) puts it: "Popularly, philosophy menans one's
general view of life of men, of ideals, and of values, in the sense of everyone has a philosophy
of life". In Germany it is distinguished between philosophy and the worldview
(Weltanscahuung).
Philosophy is defined as a very deep critical view to the roots. This statement is in line
with the opinion of Suseno (1995: 20) that philosophy as a critical science. In another sense,
philosophy is defined as an interpretation or evaluation of what is important or what is
meaningful in life. On the other hand there are those who think that philosophy as a complex
way of thinking, a view that has no practical usefulness. Others assume that philosophers are
responsible for the ideals and culture of a particular society, for example Karl Marx and
Frederick Engels who have created communism, John Dewey, who is the foundation of
pragmatic life in America. Gazalba (1974: 7) says that philosophy is the result of radical,

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systematic, universal thinking. The word "radical" comes from the Latin "radix" which means
root. Philosophy is radical, meaning the problem studied, the questions asked and the answers
given are profound to the roots which for the layman may be considered the usual thing that
need not be discussed again, but the philosophy wants to seek clarity of meaning and essence.
For example: Who is that man? What is the essence of this universe? What is the essence of
justice?
Philosophy is systematic means the statements or studies show the existence of
relationships with each other, mutually related and coherent (coherent). In the tradition of
philosophy there are big understandings or streams that become the starting point and core
view of philosophical questions. For example: the flow of empiricism holds that the essence of
knowledge is experience. Without experience, there would be no knowledge. Experience is
gained because there are human senses that capture the objects around him (sensation of the
senses) which then becomes perceptual and processed by reason to become knowledge.
Philosophy is universal, meaning the questions and answers philosophical answers are
general and about all people. For example: Justice is a balance between rights and obligations.
Everyone is always trying to get justice. Although there are different views as answers to
philosophical questions, the answers are generally accepted, not limited space and time. In
other words, philosophy tries to propose a concept of the universe (including man in it)
systematically.
Philosophy can often be interpreted as "reflective and critical thinking" (reflective and
critical thinking). However, Randall and Buchler (via Sadulloh, 2007: 17) have criticized this
notion, arguing that the definition is unsatisfactory, for several reasons: 1) showing no distinct
characteristics between philosophical thinking and cultural and historical functions, 2 )
scientists also think reflectively and critically, whereas between science and philosophy are
different, 3) lawyers, economists as well as housewives at times think reflectively and
critically, when they are not philosophers or scientists.
In the Qur'an and Arab culture there is the term "wisdom" which means wise or wise.
Philosophy itself is not wisdom, but a deep love of wisdom. With that understanding, the so-
called philosopher is a person who loves and seeks wisdom and seeks to get it. Al-Syaibani
(1979: 26) says that wisdom contains the maturity of distant views and thoughts, insights and
observations that knowledge can not achieve. With the wisdom of the philosopher will know
the implementation of knowledge and can implement it.
A philosopher will pay attention to all aspects of human experience. His wide view
allows him to see things thoroughly, taking into account the intended purpose. It will transcend

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the narrow limits of special attention and individual interests. Titus (1984: 3) suggests
philosophical notions in a narrow sense or in a broad sense. In the narrow sense of philosophy
is defined as the science associated with methodology or logical language analysis and analysis
of meanings. Philosophy is defined as "science of science" which is assigned to give a critical
analysis of the assumptions and concepts of science, systematize or organize knowledge. In a
broader sense, philosophy tries to integrate different human knowledge and make a
comprehensive view of the universe, life and meaning of life. There are several definitions of
philosophy put forward by Titus (1984: 3-4), as follows.
1. Philosophy is an attitude about life and the universe.
2. Philosophy is a method of reflective thinking and reasoning research.
3. Philosophy is a device of problems.
4. Philosophy is a set of theory and system of thinking
Philosophy is one of human activity that has an important role in determining and
finding its existence. In this activity man will strive to achieve wisdom and virtue. Wisdom is
the result of the philosophy of reaching the relationships between the various knowledge and
determining its implications, either express or implicit in life.
From the above description it can be concluded that philosophizing is a typical thinking
activity, that is radical, systematic and universal to seek wisdom, the real truth of all things. To
be philosophical means to think about summaries or the basics of what it examines.
2) Chapter II: Philosophy of Education
Many definitions put forward by experts on educational philosophy. Randal Curren (via
Chambliss, 2009: 324) says that the philosophy of education is the application of a series of
philosophical beliefs in educational practice. Kneller (1971: 4) says the following.
Just a formal philosophy attemps to understand reality as a whole by explaining it in the most
general and systematic way, so educational philosophy seeks to comprehend educationin its
entirely, interpreting it by means of generals concept that will guide our choice of educational
ends and policies. In the same way that general philosophy coordinates the findings of the
different sciences, educational philosophy interprets these findings as they bear on education.
Scientific theories do not carry direct educational implication; they cannot be applied to
educational practice without first being examined philosophically.
From Kneller's view it is understood that philosophy in the formal sense seeks to
understand reality as a whole by explaining it in a general and systematic way. Kneller's
statement is in line with the opinion of Tafsir (2010: 5) which says that the object under study
of philosophy is an abstract object; the paradigm that underlies his research is a rational

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paradigm; the method of research is called rational method. Similarly, educational philosophy
that seeks to understand education more deeply, interpret it by using general concepts that can
serve as a guide or direction for educational goals and policies. In the same way, general
philosophy coordinates findings from different branches of science, and educational
philosophy interprets these findings for use in education. Scientific theories have no direct
implications in education; these theories can not be directly applied in educational practice
without first being philosophically tested (Kneller 1971: 5). The theory of educational
philosophy is the rational theory of education. The theory can never be proven empirically.
In addition to the philosophy theory of education, there is also a theory of science
education. This theory is a rational theory and there is empirical evidence of education (Tafsir,
2010: 6). Furthermore, Kneller (1971: 4) also says that the philosophy of Education rests on
general philosophy or formal philosophy; meaning that educational problems are also part of
philosophical thinking in general. One can not criticize existing educational policies or suggest
new ones without thinking of the common philosophical problems such as the nature of good
life as the direction that education will lead, the human nature itself, because it is human; and
what is sought is the essence of the deepest reality, which searches all branches of science.
Therefore, the philosophy of education is the application of formal philosophy in the field of
education (Kneller, 1971: 5).
As with general philosophy, educational philosophy is speculative, prescriptive, and
analytic. Being speculative means that philosophy builds theories about the nature of man,
society and the world by arranging them in such a way and interpreting various data from
educational research and research of behavioral sciences (behavioristic psychology).
Philosophy is prescriptive, that educational philosophy specifies its aims, that
education should follow those goals and common ways must be used to achieve those goals.
Educational philosophy is analytic when the philosophy of education seeks to explain
speculative and prescriptive statements, to examine the rationality of educational ideas,
whether consistent with other ideas or ways relating to the distortion of thought. Educational
concepts are critically tested; as well as whether the concepts are adequate or not when dealing
with the actual facts.
Educational philosophy seeks to explain many different meanings that relate to various
terms widely used in the field of education such as "freedom", "adaptation". "Growth",
"experience", "need", and "knowledge". The clarification of the terms will arrive at the
essentials, then the philosophical study of Education will be examined by a branch of
philosophy called metaphysics or ontology. Ontology became one of the foundations in the

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philosophy of education. In addition, philosophical studies of education require also an
epistemological foundation and axiological foundation.
3) Chapter III: The School of Philosophy of Education
Educational philosophy is an application of philosophy, which means that educational
philosophy basically uses the workings of philosophy and will use the results of studies of
philosophy, namely; in the form of the results of human thinking about reality, knowledge, and
values, especially those relating to the practice of educational implementation. In philosophy
there are various streams: in that respect, in the philosophy of education there is a critical can
be realized as an effort of congruence discovery between schools of philosophy of education
with Pancasila philosophy.
Idealist philosophy of education stands, that reality is composed of ideas or spirit. All
things that seem to be related to the psyche and all activities are psychological activities. The
world is seen not only as a mechanism, but is viewed as a sitim, the world is the whole. The
soul has the ultimate position in the whole order. But all elements of matter and facts are not
as real reality. Culture is always evolving and development is an idea. Where the idea aims to
find the ultimate reality or the last fact, that is the eternal reality.
The philosophy of realism education draws a sharp dividing line between knowing and
known, generally tends towards dualism or materialistic monoism. A follower of materialism
says that soul and matter are all the same. The definition of truth according to the believer of
realism is a measure of the truth of an idea about things is to determine whether the idea actually
gives us knowledge of the thing itself or not by making a distinction between what it is and
what it actually looks like.
The philosophy of materialism education is a philosophical school of material doctrine,
where things are the source of everything, while materialism is concerned with materiality
according to materialism. This stream thinks simply, they think of reality as it is, in fact it gives
a question that everything in all the mini-style is what can be seen or observed, both its form
and its movements and its events.
The philosophy of pragmantic education is seen as a genuine American philosophy, in
fact the real fact is based on the philosophy of English empiricism, which holds that the source
of human knowledge is what human beings experience. This implies that the meaning of
everything depends on its relation to what can be done. Humans and the environment side by
side and have equal responsibility for reality. Reality is what the senses can experience and
observe. Humans are constantly changing and developing and development is ongoing, so
people live in a state of "being" continuously.

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 The philosophy of existentialist education focuses on individual experiences. Existence
is the way humans exist in the world. Man's way of being is different from the way material
things are. The manner of human being is to live together with other human beings, there is
cooperation and communication and with full awareness, whereas the material things of
existence are based on unconsciousness of themselves and can not communicate with each
other. Material things, the physical realm, the world outside human beings will be meaningless
and have no purpose whatsoever apart from man. The world is meaningful because of man.
The philosophy of education of progressivism holds that this stream that human life
develops continuously in a positive direction. What is seen right now is not necessarily true in
the future. Therefore, learners are not prepared to face the present life, but they must be
prepared to face the future life. In practice the implementation of learning should be given the
widest opportunity to learners to find the right experiences in learning.
The philosophy of perennialism education is a different kind of school with
progressivism that emphasizes change and something new. Perennialism suggests that the
present world situation is full of chaos and uncertainty, and disorder especially in the moral,
intellectual, and socio-cultural life order. To rectify this situation is to return to the values or
general principles that have become powerful views of the past and in the Middle Ages.
The philosophy of essentialism education is not a separate philosophical school, which
establishes a separate philosophical building, but a movement in education that protests the
education of progresivism. The adherents of this understanding hold that there is really
something essential from the experience of learners that have an essential value and need to be
maintained. Learners are viewed as human beings who have the ability to develop well if
involved actively and with full of spirit and motivation in learning activities.
The philosophy of reconstructionism education is a logical continuation of the way
progressivism thinks in education. It is not enough if the individual thinks only from
community experiences in school. Schools are not just people in micro size. Schools should
pioneer the community to the desired new community. So schools need to develop a democratic
societal ideology. Innovatively, especially school and education are generally obliged to
rebuild the collective forms of society. Such education has a final goal, or a total goal.
4) Chapter IV: Philosophy of Pancasila Education
Pancasila is the foundation of the formation of the State of Indonesia as proposed by Bung
Karno in the birth of Pancasila. Each State has its foundation or ideology. The function of an
ideology or digma is a set of values that are used by every citizen to bind all members within
an organization of the Republic of Indonesia. Pancasila as ideology has the authority to

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organize and direct every activity done both individually and in groups to achieve the goals
aspired, ie safe, comfortable, peaceful, prosperous, and happy.
Pancasila as the foundation and values highly respected by the people, the nation, and
the Indonesian state view that man is the supreme being created by God Almighty and the
Noble One who is granted the ability or potential to grow and develop, either individually or
as a member of society or social. The noble man is manifested through his behavior and his
behavior in his life and life which is based on the love of his fellow God.
The values contained in the Pancasila are the Supreme Godhead, the Just Humanity and
the Adaptation, the Unity of Indonesia, Democracy Leaded by the Wisdom of Wisdom in
Representative Deliberations, and Social Justice for All Indonesian People, will be realized in
the behavior and behavior of every citizen, the nation and the country of Indonesia in
accordance with the progress and progress that has been achieved.
Education is a conscious and planned effort to create an atmosphere of learning and
learning process so that learners actively develop their potential to have spiritual spiritual
power, self-control, personality, intelligence, noble character, as well as the necessary skills of
him, society, nation and state. The educator acts as a facilitator, organizer, and motivator;
facilitate learning, directing or guiding and encouraging learners in their learning activities to
be effective.
National development is the nation's efforts to achieve the national goals as stated in
the preamble of the 1945 Constitution. Pancasila as the basis of the state, the nation's life view,
and the source of value for the Indonesian nation. Pancasila is a source of value for the
development of the Indonesian nation. Pancasila becomes the cognitive framework in self-
identification as a nation, as its foundation, direction, and ethos, as well as the moral of national
development.
Indonesia's statutory procedures are regulated in the 1945 Constitution which has not
yet been amended, except after the 1998 reformation. With no change in the preamble of the
1945 Constitution, it shows that the Indonesian nation still has a strong commitment to make
efforts as a step in educating the nation order to raise the dignity and dignity of the Indonesian
nation in the eyes of the international world. The educational system is always in the process
of development with new paradigms in accordance with the demands of the development and
progress of the era to achieve a safe, peaceful, tertram, tolerant, mutual love, prosperous,
prosperous, and just society.
5) Chapter V: The Nature of Education According to Ki Hadjar Dewantara

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 The nature of education according to Ki Hadjar Dewantara is the guidance in the growth
of children. That is, guiding all the forces of nature that exist in the children, so that they as
human beings and as members of society can achieve the overall and happiness of the highest.
Educators can only guide the growth or power of that power, in order to "improve their behavior
(not the basis) of life andgrowth ".
This is analogous to a peasant whose essence and duty are the same as that of an
educator. A farmer only improves the soil, maintains the crops, gives fertilizer and water,
destroys caterpillars or fungi that interfere with plant life.
Farmers can improve plant growth, but can not change the nature of rice iradatnya. In
this case, Ki Hadjar adheres to the theory of convergence related there is a relationship between
the base (innate factors) with the state (environment). Both of these factors are always attractive
and eventually become one.
Ki Hadjar Dewantara's educational concept greatly accentuates humanist education.
Almost the whole concept of education centered on human beings as free beings. The essence
of education is liberating human beings. Although initially the purpose of education for Ki
Hadjar associated with nationalism, namely an effort to educate the people to have an
independent awareness of Dutch colonialism, but the independence in question Ki Hadjar
Dewantara is independent in a broad sense.
This is shown in the statement as follows. "Educating that child educates the people.
The circumstances in our life and our livelihood today are the educational fruits we receive
from our parents when we were children. Instead of children who at this time we are educated,
someday will become a citizen "
The above opinion shows that preparing good citizens in the future is determined by
education in the present. Education is a continuous process of the past, present and future.
Educating means educating the people. This view is in line with the mandate of the 1945
Constitution, that one of the goals of an independent Indonesian state is to educate the life of
the nation. Education is not discriminatory only for the community. Because each country
occurs from several groups of which each has its own nature and beliefs, education must
understand the differences of that class in order to realize the principle of harmonious unity
and according to circumstances (natuurlijk) (Dewantara, 1977: 3 ).
Education is a tool for national integration. Education gives an understanding to all the
people to know the mosaic of life that although plural, but happening the harmony integrase.
This view rejects uniformity, but appreciates cultural, ethnic, cultural and religious (religious)

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diversity within the framework of a unitary state. This view is in line with the slogan "Bhineka
single ika".
Ki Hadjar Dewantara also linked education and independence as follows. "The effect
of that teaching generally liberates man from his life, and the liberation of that inner life comes
from education. Free man is a man whose life is born or the mind is not dependent on others,
but rely on its own strength. Education should prioritize the freedom of the inner life, so that
people will be more obligatory and their rights as members of unity (the people).
Independence are three kinds: independent, independent of others, and self-regulating.
Weight the freedom! Not only is it not governed, but it must also be able to establish itself and
manage their life orderly. In this case also regulate the orderliness of the relationship with the
independence of others "(Dewantara, 1977: 4).
The above opinion shows that Ki Hadjar's view is very humanist. All of his educational
thinking comes from the word merdeka. Merdeka has two meanings, namely "free from", and
"free to". Ki Hadjar interpreted independence not only "free from" (colonization or ruled by
other nations) and independent of others, but for the most important Ki Hajar is "free to", that
is to regulate himself. Free does not mean can do at will, free without rule rules.
True freedom means freely obeying rules that enhance human dignity. True freedom
does not violate the freedom of others, that is to freely appreciate that in another person also
has the same independence as himself. Inner freedom is more important than physical or
physical freedom. Inner freedom is associated with freedom of thought, will, do and deal with
others. Inner freedom is an essential feature of humanity or humanism. It is this inner freedom
that makes or characterizes human beings different from animals.
Inner freedom is the basis for humane deeds. This basic view of independence is
described in the national education system both related to educating and teaching girls and men
together, the cost of education and the implementation of teaching (education praxis). Ki
Hadjar Dewantara has a gender-responsive view. This view is certainly very humanistic,
namely that education stands on the basis of nature and reality. This can be explained as
follows.
Until the age of 14 years, children are educated by co-education (coeducation) and co-
coaching (teaching together), men and women, and this is very good, because it can grow a
harmonious association (natural) . As adults, parents need to be vigilant. In adulthood children
need to be construed in accordance with the customs of decency (decency), using the proyoga-
guess. The usual association should be as wide as possible liberated, and it is necessary that the

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boys and girls are often mixed deliberately (with careful observation) in order for them to be
normal in their association, that is to feel brothers.
Ki Hadjar did not segregate education by sex. Girls and boys get equal education, so
they get along freely and naturally. Precisely a free association, but full of decency (decency)
is the natural nature of all human beings. Man is a zoon politicon, man is homo socius, man is
a social being who in his life always needs others without distinguishing his gender. The
appreciation of human beings regardless of gender is the principle of humanism as well. Ki
Hadjar also argues that education is accompanied by the conditions of humanity, not to be
intellectualistic. Girls in particular are brought close to "ordinary life", where they will get
examples of circumstances and conditions, which will gradually give the nerves of humanity a
sense and way of life. Children are now separated from humanity.
Therefore children need to be introduced with customs, because customs often have
rules that are in harmony with nature. If necessary do not be afraid to negate custom. If it turns
out it will improve our lives. Ki Hadjar thus greatly appreciates the customs that contain the
noble values of humanity. Humanism is such a view of respecting customs and culture. Culture
is one result of human cultivation, culture is karkateristik humanity.

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 CHAPTER III
THE STRENGTHS OF TEXTBOOK CONTENTS
This book is shorter on explanation and easy to understand in terms of language
compared with the book 'Philosophy of Education' by Drs. Edward Purba, M. Si. and Prof. Dr.
Yusnadi, MS.

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 CHAPTER IV

THE DISADVANTAGES OF TEXTBOOK CONTENTS

The contents of this book are not very complete and the translation is not so much the
details of the book that I compare with Drs' Drs. 'Philosophy of Education' book. Edward Purba,
M. Si. and Prof. Dr. Yusnadi, MS.

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 CHAPTER V
CONLUSION AND SUGGESTION

A. Conlusion
That the philosophy of education is the regular thought activity that makes philosophy
as the medium to compile the process of education, harmonize, harmonize, and explain the
values and goals to be achieved. Educational philosophy has three main branches: ontology,
espistomology, and axiology. The philosophy of dedication has its scope and purpose. The
practice of the implementation of education should be based on values and culture should not
lead to the formation of grouping of life practices and community life. The position of
educational philosophy in the educational sciences is as part of educational foundations and
educational philosophy has a very important role in an educational system, because philosophy
is the basic direction and guidance for efforts to improve, improve progress and a firm
foundation for the establishment of the education system .
B. Suggestion
I think that the elaboration of the contents of the book more clarified so that the reader
better understand the contents of the book.

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 TABLE OF CONTENTS

TABLE OF CONTENTS ................................................................................................ i

CHAPTER I INTRODUCTION ..................................................................................... 1
CHAPTER II SUMMARY OF THE BOOK ................................................................. 2
A. Identity Book .......................................................................................................... 2
B. Summary ................................................................................................................ 2
CHAPTER III THE STRENGTHS OF TEXTBOOK CONTENTS ........................... 14
CHAPTER IV THE DISADVANTAGES OF TEXTBOOK CONTENTS ................. 15
CHAPTER V CONLUSION AND SUGGESTION ....................................................... 16
A. Conlusion ............................................................................................................... 16
B. Suggestion .............................................................................................................. 16