GERIME C.

DECENA, MAEd TEACHER III

Idealism in the modern sense centers around the claim that at least large portions of reality (in particular, the experienced physical world) are metaphysically based in something mental (minds and their ideas or representations). Such a view stands in stark opposition with "materialist" views of reality, which claim that mental entities and properties are somehow based or grounded in nonmental, material entities and properties, of the sort with which physics is concerned (there are positions between the two extremes, such as dualism).

Idealism is to be credited with a high regard for individuality and freedom in education. Moreover, its activity program has been voluntaristic and developmental. Yet in spite of even a tinge of romanticism, there is a measure of absolutism in the idealistic philosophy of education, which seems more properly to align it with the essentialists.

This classification seems clearly justified where the idealistic pattern of modern educational philosophy is Platonic. Here ideas are of ultimate, cosmic significance. But by ideas much more is meant than mere mental states. Ideas are rather the essence of archetypes which gave form to the cosmos. They are the immaterial molds into which all matter is cast. Moreover, they are the ideals or standards by which the things of sense are to be judged. While matter is known through the senses, its ideas or principle is grasped by the mind.

Modern idealism has given a somewhat different turn to educational philosophy. In its modern meaning, idealism has more to do with ideas as mental states. In this sense idealism might more properly be called a philosophy of idea-ism, the l of idealism being inserted for euphony. On careful analysis, it has occurred to some that the only knowledge one has of his environment is his idea of it. The environment in itself can never be known directly. It can be known only through the intermediary ideas of a human knower.

The form which the learners knowledge takes, therefore, is bound to be in part the product of his human way of apprehending it. The space or time occupied by a learning activity affords a good illustration. Whether space or time has an external objective existence is beyond human proof. Nonetheless, men do have definite ideas of space and time. The conclusion, therefore, is that such concepts are supplied by the mind of the human learner. They are a priori categories of thought.

The mentalistic approach to idealism on the whole has committed this educational philosophy to the preeminent importance of consciousness. Mind is ultimately spiritual, not materialistic. Partaking of the nature of the Absolute, it could not be otherwise. A body and an environment there are, to be sure, but ultimately these are reducible to mind. Consequently, any educational psychology which overlooks the data revealed by introspection must necessarily be untrustworthy.

Human nature is to be viewed as more than a behaving organism responding to the stimuli of its environment. This is too atomistic. Idealism stresses certain wholeness. Nothing happens in any part of the system that does not affect all the rest, herein lies theoretical support both for education of the whole child and, to a degree, organismic educational psychology.

Some idealistic are inclined to exalt will rather than intellect or reason to the position of Absolute. On analysis, they find that primacy must be awarded to a certain activity or striving as the heart of reality. This theory is notably different from the pragmatic in accounting for the activity principle in education. It puts an education squarely up to the individual. Neither teacher nor parent, school nor church can educate him. Only through a voluntary effort of his will can he educate himself. He will be particularly called upon to make this effort when interest fails to motivate his learning activities. This assures the essentialist that essentials will be learned despite the failure of easier approaches.

Whether idea or will be made the Absolute, each is peculiarly private to the individual. The idealist must therefore be at especial pains to avoid the egocentric predicament of solipsism. His educational theory must avoid the uncompromising insistence of the pupil or teacher that reality exists exclusively as he views it. Otherwise, the operation of mind on mind would be impossible and both the social and educational processes would be without meaning.

The idealist escapes this predicament by objectifying mind, that is, he reduces everything to mind but admits that there are other minds than his. Most important here, of course, is Absolute Mind. All individual minds are encompassed in the Absolute Mind. Out of this grows a conception of the social mind. In addition to individual minds if the over-mind of society in which all share. It is the whole, of which the rest are parts.

The educational significance of this rather abstruse and compact statement is tremendous. On the one hand, it projects individually to front-rank importance. Much is made of the spiritual autonomy of the individual. In this respect idealism can lay definite claim to favoring a democracy as the social soil in which its educational theory is to grow. On the other hand, the individual seems subordinated to the social whole. About this whole there is a definite oneness; it is monistic. This has led to invoking idealism as the underpinning for totalitarian theories of education, especially that of fascism. Of course not all essentialists are fascists, but there is an undeniable essentialism about fascism.

Little need be said, in conclusion, about the idealistic point of view on religious and moral education. Its definition of the Absolute has unmistakable theistic characteristics. Since the aim of education is the increasing realization of the Absolute, all education as well. Reasons being absolute, the universe is one of law and order. So, too, there is a moral law in the universe backed by the authority of the Absolute. This lays an inescapable moral imperative on education.

Idealism is often considered a conservative philosophy of education because much of its thrust is to preserve cultural traditions. This is because of the concern for perennial and ultimate truths and the notion that education is largely a matter of passing on to the young the nations cultural heritage. There is a great concern for morality and character development.

The teachers are revered persons central to the educational process. Industrialization and technological advances, though, have weakened idealism. Developments in science have brought about brought about fundamental challenges to idealistic principles. Emphasis on the material as opposed to the ideal, emphasis on newness as opposed to cultural heritage, emphasis on facts as against lasting values dominated the 20th Century.

Idealistic education emphasizes the cognitive side, intellectualism or elitish, to the detriment of the physical and affective side of development. Hence the problem-should there be mass education or should only the intellectually elite be educated. Idealism views formal education not for the masses but for a chosen few. This factor has helped formal education to view as a luxury, a privilege for a chosen few, and all the rest to be trained for vocational work. The critics of idealism question their character development and the kind of character they

Character development in idealistic philosophy was pictured as: The first rule to be learned by all the students is order.
Students must conform to rule regulations and repress everything interferes with the function of the school. and that

Pupils must have their lessons ready on time, rise and sit at a given signal, learn habits of silence and cleanliness.

THANK YOU AND GOOD DAY!

GERIME C. DECENA, MAEd TEACHER III