Free Essay Sample: Re-conceptualizing Educational Philosophies

Promoting the development of educational is indispensable for strengthening the quality of teaching and learning. Global Educational systems are grounded on designed curriculums that act as road maps on how educational operations ought to be executed (Miller, 2000). The systems embraced in a given country are formulated in ways that optimally remain relevant to individual learners, individual states, and even global spheres. Outmoded and obsolete educational systems can be detrimental to the country’s pace of progression. Such systems exhibit inadequacy to instill the spirit of innovativeness that is highly needed to bolster many economic domains.

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The aspect of educational reconceptualization in the contemporary world is crucial as it calls for the application of knowledge to enhance the gratification of a broad range of societal needs. Many global education commentators and celebrated institutions of education boldly champion for the actual application of ideals acquired by learners in their entire processes of learning. The stated ideals elevate them towards becoming resourceful personalities in their societies. One of the key contributors to the ideals of education is Krishnamurti. His ideologies are contained in his book The Significance of Education in Life and numerous speeches he delivered. The paper intends to present a detailed exposition on the principles of the ideal application of educational information and knowledge. The elaboration is based on the perceptions and ingrained input of the aforementioned educationist. Further, the paper intends to present scholarly propositions pertaining to the pertinent aspects of the reconceptualization of education raised by the foregoing contributor.

In his book Education and the Significance of life, Krishnamurti asserts that education equips individuals with the sense and capability to comprehend pertinent matters encircling them and their respective societies (Krishnamurti, 1981). He says that education makes individuals to be awakened and enlightened in all constructive spheres of life. Primarily, the author’s approach and philosophy towards education dwell on a holistic dimension. His philosophies advocate for the infusion of innovativeness and transformation to members of society. According to Krishnamurti, education plays a fundamental role in unlocking learners’ potentials and capabilities. It motivates learners to pursue their talents and enables them to work diligently towards attaining prowess in life endeavors (Krishnamurti, 1981). He tasks the entire society with the responsibility of working collectively to help learners identify their potentials. The unlocked aptitudes enable them to grow meaningfully and holistically. Krishnamurti firmly holds that the maturity of understanding and self-knowing among learners would bear fruits if the learners attain opportunities for adequate education (Krishnamurti, 1981). It’s undoubtedly true that investment in education enlightens individuals and the larger segment of society since it inculcates the desirable attributes that foster endurance and mutual understanding among people.

Krishnamurti's numerous writings and speeches emphasis on self-education, which he purports are only achievable through self-awareness. Further, he affirms that education cannot be gauged through the magnitude of information that a person has acquired from institutions or level of discipline inculcated by instructors (Krishnamurti, 2001). He describes education ideals that take such dimensions to be lacking and incomplete. Moreover, he lauds education that satisfactorily aids learners to unravel their uniqueness and establish their roles in life. Though he perceives education as an instrumental tool in structuring individuals in society, he boldly denounces contemporary mass education. The key reason that he presents for disregarding mass education systems is that they devotedly struggle to sharpen the minds of learners, thus falling short of responding to the coherent and harmonious development of learners. Besides, he argues that such systems of education do not establish enabling teacher-learner rapport, which is befitting to achieve an effective instruction process. He asserts that education practices that do not allow individuals to grow in all dimensions are lopsided. The lopsidedness occurs when they fail to fulfil the objectives that they are designated to attain sufficiently.

Education is a vessel that serves a pivotal role in unearthing real personality that inherently lies in individuals. Krishnamurti postulates that education imparts skills, attitudes, and aptitudes needed for multi-dimensional development (Krishnamurti, 2003). He states that excellent and admirable traits discernible in individuals are attributable to the nature of education one has acquired. Basing his argument on the aforementioned aspect of education, Krishnamurti established numerous schools in India to provide opportunities for the children to attend schools. He purports that they equip them with the knowledge to ultimately transform them into resourceful members of the society having desirable traits.

Krishnamurti advocated for educational systems whose prime purpose targeted producing individuals fruitful to the society, evident via their outstanding contributions towards the transformation of human minds (Krishnamurti, 1981). Further, he greatly lauded educational systems whose basic tenets were based on a firm foundation of credibility, efficacy, and dedication to absolutely offer the best not only to individual learners but also society. An effective educational structure should be capable of instilling values to individuals. The values enable them to comfortably conform to the highest expectations and standards of the community. The desire to access education should not be propelled and dictated by personal ambitions, such as getting to lucrative careers. Personal ambitions should be crowned by the prime goal of developing adequately to fit in society and live by the highest set standards and values. Education patterns should be designed, emphasizing their ability to teach prerequisite skills and values needed to elevate their moral and social fabric.

Education is of paramount importance when constructively employed to positively impact the community and the entire segment of the citizenry (Krishnamurti, 1981). The aforementioned educational input is elaborated in Krishnamurti’s book Education and The Significance of Life. The author of the stated book contributed massively towards the establishment of many schools in India propelled by his insatiable desire to serve humanity. He is lauded globally, courtesy of his resourceful speeches and writings that addressed various aspects engulfing the world’s populace. His outstanding aptitude for recommending appropriate solutions to multiple problems touching humanity earned him accolade internationally. His pieces of writing, such as books, articles, and speeches, are greatly relied upon by educationists to equip them with expertise on aspects of education. Information and knowledge obtained from his sources serve as a guide on how the entire process of education. Moreover, they aid in raising legitimate individuals in conformity with the required standards and the expectations of society.

The emphasis on the role of education in character formation is championed by educational commentators in all spheres of life. Authentic education is not basically grounded on amassing knowledge and information from books but should present a critical analysis of how an understanding of oneself should be achieved (Krishnamurti, 1981). As a consequence, individuals manage to achieve personal satisfaction and happiness. Krishnamurti asserts that the individual’s awareness determines harmony and peace to humanity. The above-stated values contribute to the inward transformation of individuals. Moreover, he postulates that education should not only focuses on raising brilliant professionals in various sectors but also endeavor to teach virtues that are key to account for their peace and the world they live in. Krishnamurti argues that effective education should eliminate hatred and among people. Elimination of animosity aids people to discover their psychological hindrances and devise ways of evading new patterns of conduct and thoughts that can stir dissension in society. Krishnamurti’s educational philosophy that education should aim to instill morals and values to individuals is indeed relevant to contemporary society. Virtues are paramount in creating a tranquil environment for the existence of humanity. The contemporary global educational institutions should be structured appropriately to fortify the moral dimensions of learners.

Krishnamurti advocates for the equipment of parents with the right education to ensure that only appropriate and meaningful information is imparted to their children. He proposes decent handling of learners and encourages devising ways to invoke their creativity as they progress through their stages of human development to maturity. The aspect of education emphasized by the preceding educationist is critical, and the contemporary parents should embrace the philosophy to raise their children imparting the required values, attitudes, and aptitudes.

Learning institutions are perceived as temples of learning but not avenues of amassing knowledge. The foregoing assertion means that schools are expected to infuse virtues to learners. Krishnamurti argues that love should form the basis of the right education but not the intellect. He points out that love serves as the authentic measure of the real personality of individuals. He claims that people bereft of the virtue of love are the same to robots or computers. Krishnamurt attempts to elaborate that learning activities in learning institutions ought to ultimately focus on instilling understanding to learners on how to act passionately towards others in their societies. The virtue of love is crucial to enable learners to accord themselves and others dignity and respect hence leading to the creation of a just society that devotedly safeguards the welfare of all members. Essentially, education in contemporary learning institutions should major in imparting befitting virtues and values to learners to establish a harmonious and just community.

Learning and teaching processes do not fit to be termed as a dual activity, an indication that both the learner and the teacher have availed opportunities to learn. Krishnamurti claims real education is self-learning, and both the instructor and the learner benefit in the whole process of learning. Moreover, he states that a good teacher is identified by gauging the manner in which he or she teaches knowledge and guides the entire process of learning but not based on the subject taught. The previously mentioned ideologies can be used by modern instructors and learners to establish fulfilling learning environments. Besides, they pose a challenge for teachers to devise practical skills to employ while instructing their learners.

Learning institutions are avenues of unlocking the diversified potentialities of learners. Krishnamurti propounds the creation and reinforcement of freedom in schools to enable learners to develop naturally without facing obstructions or threats. Emphasis should be grounded on various strategies that schools should opt to implement to ensure learning autonomy. Besides, learning centers enable learners to identify and develop their creative intelligence alongside academic prowess. Applicability of the previously stated ideologies are evident in contemporary learning centers through the incorporation of academic work and core-curricula activities