Two early philosopher who made contributions to the ideas present in education today were Abu Hamind ibn Muhammad al-Ghazali and Moses Maimonides. Some of the issues which they felt most strongly about were their attitudes towards students’ free time, teaching methods, and student-teacher relationships. The two philosophers presented ideas that were similar to one another, and some that differed as well.
Al-Ghazali was one of the most influential thinkers on education in Islamic history. He was known as a student eager to learn, a teacher sharing his knowledge, and a scholar finding even more knowledge in the Islamic world. Al-Ghazali was born in 1058 A.D. to a Persian family. He began his education at age 7, focusing mainly on the principles of religion, then moving onto higher education, in which he attended a madrasa. Since his father had died when Al-Ghazali was young a friend had been instructed to send him and his brother to this boarding school to learn (Al-Ghazali, 2000). Al-Ghazali learned a great deal of knowledge from his masters and took the information with him on his travels to learn even more.
At the young age of twenty-five, Al-Ghazli developed a student-teacher relationship by starting an apprenticeship with Imam al-Juwaini. After 5 years working under Imam al-Juwaini, Al-Ghazli moved into an interest in politics. “Al-Ghazali classified the prevailing doctrines of his day into four main groups: scholastic theology, based on logic and reason; Batinism or esotericism, based on initiation; philosophy, based on logic and proof; and Sufism, based on unveiling and receptiveness thereto” (Al-Ghazali, p. 3, 2000). He favored Sufism based on those around his being fans of the belief. Since it was not something to be ...
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Along with valuing the Islamic religion (the religion their king, Mansa Musa, followed) the people really valued education. According to source 1, sheet 5 (B), they created Qur’anic schools where children went to learn basic reading skills and the meaning of the Qur’an, which demonstrates that they wanted their kids to be able to grow up and understand the values and beliefs of their religion, also they wanted their children to be able to read and write. Children went to schools where religion and education, two very important factors to a complex society, were connected to help them learn.
In the history of concepts, there is no concern that Al-Ghazali’s figure emerges as one of the best Western thinkers. Considered as the prominent Sunni theologian that ever lived, Al-Ghazali’s polemic againstNeoplatonic thinkers, mainly Ibn Sina, dealt a fatal rage to philosophy within Islamic world. Written following his period of private study of philosophy, and completed in 1094 CE, Tahafut al-Falasifa carried the purpose of pursuing the analysis of reason that inspired his stint of cynicism, and was attempting to illustrate that reason is not self-reliant in the sphere of metaphysics and is incapable out of itself to construct an absolute world-view. Whereas, as Goldziher (1981) explains, Al-Ghazali uniquely held certain beliefs which he refuted in Tahafut, he wanted to demonstrate that reason on its own cannot establish that the world has the creator, two gods are unfeasible, God is not an entity or a body, and that he understand both himself and others, that the spirit is a self-resilient body. This paper will analyze Al-Ghazali’s argument on the eternity of the world, as found in his first areas of debate with philosophers and evaluated against Ibn Rushd’s answers.
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The Islamic tradition, as reflected in Naguib Mahfouz’s Zaabalawi, has over the course of history had an incredible impact on Arab culture. In Mahfouz’s time, Islamic practices combined with their political relevance proved a source of both great power and woe in Middle Eastern countries. As alluded to in Zaabalawi, Mahfouz asserts the fact that not all Muslims attain religious fulfillment through this common tradition, and other methods outside the scope of Islam may be necessary in true spiritual understanding.
During that time, I was also attending an Islamic school, where I was learning the
Muhammad’s declaration was implemented by all the Muslims throughout the entire history. For example, Aisha, Muhammad’s wife was one of the greatest scholars among the Islamic community. Many people (both females and males) would visit Aisha after the death of her husband just to learn because they believed that she was an influential scholar within the Islam society (Edwards 58). Moreover, the women in Islam were motivated to participate in the pursuit of knowledge in the entire Islamic community, for example through awarding scholarships to the females who excellently participate in the field of academia. Furthermore, the al-Qarawiyin University in Morocco was funded by Fatima al-Fihri, (a woman) in 859 C.E. This shows unlike the stereotypes from the Western culture, the Muslims do not oppress the women and instead, the women in Islam have the same educational opportunities as the
Plato (420-348 BC) has been called one of the greatest mind thinkers of all time. Plato came from a wealthy and influential family in Athens. Plato was taught by the great philosopher Socrates and Plato 's pupil was Aristotle. Plato cover a great variety of subjects such as justice, politics, leadership, and education. Plato 's ideas have been called great, however, some critics have said he 's ideals were unrealistic. This paper will look at four different authors and their critiques of Plato 's philosophy of education. Most of the authors agree with Plato 's philosophy of education, but the major criticism is Plato calls for censorship in education. The first author that this paper will talk about is Edward Power.
Philosophical And Ideological Perspectives In Education Introduction The Second Edition of Philosophical and Ideological Perspectives in Education continue to examine the major schools of philosophy of education through the systems approach. It also considers the relationship of education to major ideologies such as Liberalism, Conservativism, and Marxism. It analyzes the impact of philosophy and ideology on educational theory and practice by examining such theories as Essentialism, Perennialism, Progressivism, and Social Reconstructionism. Although concentrating on the philosophy of education, it introduces educational ideas. First, it examines the major philosophical systems and ideologies that have shaped educational thought and practice. Second, it outlines certain ideas from philosophy and ideology to illustrate how these disciplines contribute to educational theory. Third, in seeking to provide a context for educational philosophy, ideology, and theory, it includes biographical sketches of principal originators or contributors of leading ideas about education. The design of this text has effects in which philosophy, ideology, and theory are treated in a single volume. It will help to locate currently developing issues in education in this broader and more theoretical matrix. Through its concentration on important philosophical ideas that have had a continuing impact on education, schools, teaching, and learning, this classic text relates education to its broad cultural inheritance. (http://www.ablongman.com/catalog/academic/product/1, 4096, 020526106X, 00.html) Gerald Guteks review of philosophies, ideologies, and theories of education is an overview of perspectives on education. The book begins with a description of m...
During Muhammad’s time, he united many areas in Arabia and was able to establish a religious communi...
Aristotle was and is a very influential figure when it comes to educational practices and process as well as philosophy, ethics, and many other subjects. Many of his teachings and lectures shape the way we are taught and learn today. He comes from a long line of recognizable names when considering influential figures in Educational Philosophy. Although this analysis is focused on his contributions to education, it is important to note that he showed influence in a variety of concepts.
In this essay I am going to talk about Hamm’s conception of education which is broken down into three general uses of education, the Sociological use (E1), Institutional use (E2) and the General enlightenment use (E3). I will also critically discuss the three uses of education providing a distinct and compatible argument and also bring it to the South African schooling system.
Avicenna was born in August 980 in the area now known as Uzbekistan in a village called Kharmaithan. Some time later he and his father moved to Bukhara, the capital of the Samanid Empire. There he learned from his father and self taught himself the mysteries of the universe. He was definitely a gifted child because, “By the age of ten he had memorized the Qur'an and most of the Arabic poetry which he had read. When ibn Sina reached the age of thirteen he began to study medicine and he had mastered that subject by the age of sixteen when he began to treat patients. He also studied logic and metaphysics, receiving instruction from some of the best teachers of his day, but in all areas he continued his studies on his own.” (University of St. Andrews). Avicenna even cured the Sultan of a disease, which gained him access to the Loyal Library of the Samanids, which skyrocketed his intelligence and introduced him to many new subjects. At the age of 21 Avicenna began writing books such as on ethics, al-Birr wa al-Ithm (Good Work and Evil) and comprehensiveness, Majmu, (Compendium) which he never made copies of. His life immediately changed when his father died near 1000 A.D. and so in order to make money of hi...
Like Bacon, Sri Aurobindo viewed that real education must enlarge the logical faculty in the learners along with mental growth in them. Matthew Arnold belonged from Victorian England, who is most admired educationist believed that