By Ranjan Ghosh
This publication presents a thorough rethinking of the well-known Indian philosopher Rabindranath Tagore, exploring how his philosophy of schooling pertains to the information of Western theorists corresponding to Kant, Plato and Aristotle. Tagore's ideas on pedagogy, collage and formal schooling are subjected to a desirable critique inside Ghosh's transcultural framework, referencing quite a lot of thinkers throughout various time sessions, areas, and cultures, and constructing a better sensitivity to different traditions, languages, and types of considering and writing. The booklet alterations the best way now we have to date considered the educationist Tagore, and should be of curiosity to students and experts of literature, Indian historical past, and philosophy of schooling. it truly is political, deeply philosophical and has a transcultural tackle our realizing of quite a few concerns in relation to Tagore and to philosophy of schooling in general.
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Additional resources for Aesthetics, Politics, Pedagogy and Tagore: A Transcultural Philosophy of Education
Immanuel Kant, Critique of Pure Reason (London: Macmillan, 1978), para. 805 (Kant 1978). Also see ‘Purbaproshner Anubriti’, in Rabindra Rachanavali, 451. 101. Martha Nussbaum, Cultivating Humanity (Cambridge, MA: Harvard University Press, 1997) (Nussbaum 1997); see Chapter Two ‘Socratic Self-Examination’ and Chapter Three ‘Narrative Imagination’, 50–112 from this book for greater elaboration. 102. ) P. Hallward (New York: Verso Press, 2001), 79. (Badiou 2001) 40 AESTHETICS, POLITICS, PEDAGOGY AND TAGORE 103.
Instead of type, we have classbooks and the rest of the apparatus devised to facilitate the operation of teaching. 86 As against the printing press model of transmission politics in education, Tagore executed a rare mix of vigilance, supervision, discipline, creativity and freedom – something that, to an extent, resembles A. N. Whitehead’s identiﬁcation of the stages of schooling as part of his aims for education: romance which brings wonder and joy, precision that inculcates values through self-discipline and freshness that teaching imports.
In the decades following the birth of the Indian National Congress (1885), the general feeling was that the decision to promote education in English, at variance with Hunter Commission report (1883) that supported the growth of indigenous education, was a mistake. Lord Macaulay’s dominant emphasis on Western education or English as a medium of instruction (advocated in his famous Minute, English Education Act of 1835) was not delivering any desired returns. Educated Indians vied for too few jobs and the growing unemployment (‘discontented horde of ofﬁcer seekers’72) generated a massive disillusionment with British Raj’s educational policies.