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Author(s): David Carr, John Haldane, Terence McLaughlin and Richard Pring
Source: British Journal of Educational Studies, Vol. 43, No. 2 (Jun., 1995), pp. 162-178
Published by: Taylor & Francis, Ltd. on behalf of the Society for Educational Studies
Stable URL: http://www.jstor.org/stable/3121936
Accessed: 04-05-2016 03:47 UTC
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? Basil Blackwell Ltd. and SCSE 1995. Published by Blackwell Publishers, 108 Cowley Road,
Oxford OX4 1JF, UK and 238 Main Street, Cambridge, MA 02142, USA
BRITISH JOURNAL OF EDUCATIONAL STUDIES
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from what claims to a universal standpoint, of education as such hence its potential as a rival to Marxism or Pragmatism. Third, the
text in question is not a comprehensive and detailed treatment of
these issues. It is a short work deriving from a series of four lectures
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philosophy of education?'.
This question inherits an ambiguity from applications of the term
"Thomist". In one use it refers to the philosophical ideas propounded
by Aquinas himself, while in another it encompasses the full range of
methods and doctrines advanced by those who claim some lineage for
them deriving from Aquinas. Considering the restricted meaning and
that they are distinctly scholastic in style and that if this is the
main source of a Catholic philosophy of education it is unsurprising
posed in the title of his first lecture 'what are the aims of education?'
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3.
On this account it is in virtue of one and the same nature that we eat,
idealism: we are not bodies plus souls, nor just bodies, nor just souls;
rather we are rationally animated bodies.
This central thesis of 'incarnational anthropology' (Haldane, 1990)
connects with many others. Thus, for Aquinas, as for Aristotle whom
he follows in this and in much else, ethics is not wholly reducible (as
(Haldane, 1996). For example, clean air and civic orderliness are
elements of the general good, a participating share in which
torch.
165
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4.
actually find the cure before we find the disease" (Chesterton, 1910,
p. 3). If we want to know what to 'do' about education we must first
ask what is it in its nature to achieve. The failure properly to address
that question, let alone to answer it, comprises the first of what
Maritain describes as 'seven misconceptions' of modern philosophies
of education.
In his own words, the seven are as follows: (1) A disregard of ends;
(2) False Ideas concerning the End; (3) Pragmatism; (4) Sociologism;
(5) Intellectualism; (6) Voluntarism; (7) Everything can be Learned. Here
were to base accounts of human nature on the kinds of events that are
daily reported to us in the news the only coherent picture of life that
from which it might be seen that human life may progress to a higher
condition, and that much or all of what we rightly regard as evil can
only be made sense of as such in terms that describe it as a frustration
of this inbuilt normative teleology.
Similarly, when Maritain observes that it is a great mistake to hold
that everything can be taught he touches on several ideas of profound
importance. First, there is the error of assuming that all knowledge is
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acquiring it as gifts which all may not possess to the same degree, if at
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promote and perfect. But the contrast between Maritain and Dewey
possibility that the powers which are produced by such processes may
nevertheless be directed to certain transcendent goals by the light of
which we might judge the quality or value (in other than mere survival
terms) of human flourishing.
Indeed, for Maritain, Dewey's naturalism can only exemplify most
of the misconceptions about education which he identifies in his first
to foster: (1) A love of truth; (2) A love of goodness and justice; (3) An
openness to existence (a positive attitude to life); (4) The sense ofa job well
done (a positive attitude to work); (5) A sense of co-operation (a positive
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elaboration here.
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upon the learner to the neglect of what is learned, or upon the process,
life and experience. Here he quotes with approval Aquinas' own view
The upshot of all this is that a proper view of the aims and methods of
goal or telos - and as therefore much more than a matter of selfexpression. Specifically it entails the acquisition of knowledge and
virtue via the soul's conformity to objective standards of truth and
goodness and the discipline of the appetites and passions by reason
and will. In rather more explicit theological terms, however, one
could also say that to the extent that a human person seeks the
wisdom that perfects knowledge and the love which perfects virtue he
also aspires to be fashioned in the very image of God who created him.
Towards the end of the second lecture and throughout the third,
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about the nature of early years psychology (Lane, 1954). Thus, for
education (what Maritain calls 'college education') in broad programme of liberal studies primarily designed to promote the
which all may benefit - but the university education which comes
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educational views. The two main issues here are those of how one
flourishing in general.
Maritain would appear to conceive the problem of moral education
mainly in terms of how to wean the individual from a primal condition
recognises that such a morality has no real power to get to the heart of
172
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which lie at the heart of true morality are conditions for which those
anticipates the sort of objecions which have been more recently raised
but also in terms of how we might at all costs avoid the sort of
collectivist and authoritarian social thinking which he believed to
have led to the 'fascist dehumanisation' of his time (Maritain, 1943,
p. 103). Basically, then, he seeks a via media between a radically
totalitarian or corporativist social philosophy which purports to
account for the identity and role of the individual in terms of some
higher social purpose and an individualist vision which takes society
173
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But what should also be emphasized about the idea of the common
good is that, as Aquinas also says, every just law should have as its
proper goal the well-being of society as a whole. This idea has been
construed individualistically by treating 'common good' as a distribu-
suggesting that whilst some goods are indeed commonly possessed they
are actually social means to individual ends. On this account law should
promote civil order and public health because these are conditions
that each may benefit from equally - they and other public goods
being objects of convergent and overlapping interests. However,
Maritain in another work rightly resists this interpretation of the
common good, arguing of all the common cultural, civic, social and
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By the same token, however, to the extent that the Thomist notion of
the common good contrasts with both the liberal emphasis on the
association as family life; his view of moral education, like his view of
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perspective which has recently been defended with great power - from
an explicitly neo-Thomist position - in a number of highly influential
mounted? Whilst we have not the least wish to deny the first of these
points, it is crucial to recognise that the second by no means follows
from it. What does follow from the anti-foundationalist assumptions
underlying Thomistic conceptions of moral life and the common good,
of course, is that a Catholic vision of human flourishing, along with its
various religious and secular competitors, must fight its own corner by
being prepared to show precisely how its moral claims are capable of
ethical defence and justification over those of others.
From this point of view, what Catholics precisely wish to maintain
is that they are parties to a distinctive vision of spiritual, moral and
social life which is grounded first and foremost in divine revelation,
but which has also been refined and developed in the course of a long
tradition of patristic and doctrinal reflection into an ideal of human
flourishing which can successfully compete with others. Apart from
faith and grace, however, the effectiveness of such competition must to
some degree depend upon the possibility of offering a rational defence
Maritain and others have seen fit to look primarily to the philosophy
of Aquinas for inspiration. Notwithstanding the recent emergence of a
176
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11. ACKNOWLEDGEMENT
12. REFERENCES
Co.).
ARISTOTLE (1941) The Nicomachean Ethics. In R. McKEON (ed) The Basic Works of
Aristotle (New York, Random House).
BECK, G. A. (1964) Aims in education: neo-Thomism. In T. H. B. HOLLINS (ed)
Aims in Education: The Philosophic Approach (Manchester, Manchester Uiversity
Press).
CARR, D. (1991) Educating the Virtues: An essay on the philosophical psychology of moral
development and education (London, Routledge).
CARR, D. (1992) Education, learning and understanding: the process and the
product, Journal of Philosophy of Education, 26 (2) 215-225.
HALDANE, J. (1996) The individual, the state and the common good, Social
Philosophy and Policy, Vol. 13; and in S. MILLER AND J. PAUL (eds) Community,
Individual and State (Cambridge: Cambridge University Press, 1996).
KOHLBERG, L. (1981) Essays on Moral Development Vol. 1: The Philosophy of Moral
Development (New York: Harper Row).
LANE, H. (1954) Talks to Parents and Teachers (London, Allen and Unwin).
MacINTYRE, A. (1981) After Virtue (London: Duckworth Press).
MacINTYRE, A. (1988) Whose Justice, Which Rationality? (Notre Dame: Notre Dame
Press).
MARITAIN, J. (1937) The Degrees of Knowledge (London, Geoffrey Bles).
MARITAIN, J. (1941) The Person and the Common Good (New York: Scribner).
MARITAIN, J. (1943) Education at the Crossroads (New Haven and London, Yale
University Press).
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Holyroad Campus
Holyroad Road
Edunburgh
EH8 8QA
178
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