By David Cooper
David E. Cooper elucidates Nietzsche's educational views intimately, in a kind that may be of price to educationalists in addition to philosophers. during this name, first released in 1983, he indicates how those perspectives relate to the remainder of Nietzsche's paintings, and to fashionable ecu and Anglo-Saxon philosophical concerns. For Nietzsche, the aim of real schooling used to be to supply artistic people who take accountability for his or her lives, ideals and values. His excellent was once human authenticity. David E. Cooper units Nietzsche's critique opposed to the heritage of nineteenth-century German tradition, but is anxious even as to stress its bearing upon contemporary academic suggestion and coverage.
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Extra resources for Authenticity and Learning: Nietzsche's Educational Philosophy (Volume 2)
Unlike what masquerades under its name, education has to do with ‘Life’, and must, in some way, accord with ‘Nature’; it is essentially related to ‘understanding’ and to ‘wisdom’. e. what learned people have), knowledge, and scholarship. To grasp Nietzsche’s ‘concept of education’ is to understand the connections and contrasts being drawn. This is a task which will occupy us in future chapters. It is worth mentioning, at this stage, a translational problem which is encountered when trying to identify Nietzsche’s, or any German writer’s, ‘concept of education’.
Coins are objects people acquire and are acquisitive towards: so to describe a way of teaching as aiming to make men current is to highlight its acquisitive connections. There is the practical man that utilitarian schooling aims to produce, ready to take his acquisitive place in an acquisitive society. And there is ‘the man of knowledge’, judged by how much he has acquired how quickly; whose intelligence gets mathematically measured like his capital; whose mind becomes a learning-bank, from which to draw when occasions, like examinations, demand.
True, we shall find many sentences of the form ‘Education is…’, but usually these are either ironical definitions (‘Education [is] essentially the means for ruining the exceptions for the sake of the rule’),(17) or statements of particular goals which, at particular times, appealed to Nietzsche (‘Education is the production of genius’). This is less disappointing than some might think. Crisp definitions of ‘education’ are never, in themselves, satisfying: the interesting work remains to be done in explicating the terms that figure in the definition.
Authenticity and Learning: Nietzsche's Educational Philosophy (Volume 2) by David Cooper