Analytical Philosophy of Education: A Critique from Marxist Lens

In his book Compassion and education, Andrew Peterson explores the concept of ‘compassion’ in three main areas: (i) compassion as a virtue, (ii) compassion in relation to self and others, and (iii) compassion in relation to teaching and education. Peterson states that his ‘focus in this present book lies in particular on the cultivation of compassion within the education of young children in schools’ (p. 10). His work therefore contributes to the discussion of character education within the field of philosophy of education and makes an interesting read for educational philosophers as well as practising teachers alike. To explore compassion as a virtue and linking it to teaching practice, Peterson uses a combination of traditional analytical philosophy as well as down-to-earth practical real-world examples in his line of argument, which makes this well-written book meaningful for educators across the board.

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Chesterton's Philosophy of Education

Philosophy ◽

10.1017/s0031819100064251 ◽

1990 ◽

Vol 65 (251) ◽

pp. 65-80 ◽

Cited By ~ 1

Author(s):

John Haldane

Keyword(s):

British Journal ◽

Conceptual Analysis ◽

Philosophy Of Education ◽

Educational Practice ◽

General View ◽

Analytical Philosophy ◽

The One ◽

Educational Studies

‘Every education teaches a philosophy; if not by dogma then by suggestion, by implication, by atmosphere. Every part of that education has a connection with every other part. If it does not all combine to convey some general view of life it is not education at all’ (Chesterton).In an essay written for the thirtieth volume of the British Journal of Educational Studies, R. F. Dearden surveyed philosophy of education during the period 1952–82. As might be imagined he was largely concerned with the emergence in and development through these years of analytical philosophy of education, as the influence of linguistic or conceptual analysis spread beyond the somewhat ill-defined boundaries of core philosophy and was taken up by those interested in the theoretical presuppositions of educational practice. After charting the course of this development, and having reached the point at which certain worries arose about the limits of conceptual analysis as a method, Dearden turned to consider what if any alternatives might be available. The first possibility which he mentions in expectation of its having received explicit articulation is Catholic philosophy of education. However, as he notes, nothing meeting this description was developed during the period in question—in effect, since the war. The one book which he mentions, viz. Jacques Maritain's Education at the Crossroads, is barely known of in professional philosophy of education and in style and content is quite out of the mainstream.

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