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Gçindekiler
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Philosophy Of Education And The Growing Impact Of Empirical Research .........................................3
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Analizi ..................................................................................................................................................52
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*HUoHNoLOLN9H)D\GDFÕOÕN)HOVHIHOHULQLQ7UN(÷LWLP6LVWHPLh]HULQGHNL(WNLOHUL ..............................74
'H÷LúHQ'Q\DGD(÷LWLP1DVÕO'H÷LúPHOL1DVÕO'H÷LúWLUPHOL"...........................................................81
,VøW3RVVLEOH7R5HFRQFLOH7KH(PSLULFDO6WXGLHV$QG3KLORVRSKLFDO3HGDJRJ\"6KRZQ2Q$Q
Example Of Moral Education Project ....................................................................................................87
2UWDg÷UHWLP2NXO<|QHWLFLOHULQLQ(÷LWLP)HOVHIHOHULQL$OJÕODPDODUÕ .................................................94
7KRPDV.XKQ9H.DUO3RSSHU¶ÕQ)HOVHIHOHULQGH%LOLPVHO(÷LWLP ........................................................99
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(Demokratik) 'H÷HUOHUHøOLúNLQ*|]OHP)RUPX*HoHUOLN9H*YHQLUOLNdDOÕúPDVÕ ...........................109
'DUEHVLøOH'H÷LúHQ6L\DVHW9H(NRQRPL3ROLWLNDODUÕQÕQ(÷LWLP3ROLWLNDODUÕQD<DQVÕPDVÕ ......113
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vi
8OX÷1XWNX¶QXQøQVDQ)HOVHIHVL%D÷ODPÕQGD(÷LWLP2OJXVXQD%DNÕúÕ ..............................................216
John Locke ve Jean-Jaques RoXVVHDX¶QXQdRFXN(÷LWLPLh]HULQH'úQFHOHUL .................................224
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8\JXODPDQÕQ'úQGUGNOHUL ...........................................................................................................244
Critical Thinking Skills On Social Media: A Blooming Season Or A Period Of Decline? ................249
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Prof. Dr. Fatma BIKMAZ

Dekan
2
3
PHILOSOPHY OF EDUCATION AND THE GROWING IMPACT OF EMPIRICAL

RESEARCH
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1. Point of Departure: The Triumphant Success of Empiricism
Empirical research methods have been used in education since the end of the 19th century.
Initially experimental methods taken from psychological laboratories of the time were used and
quickly also complemented with applied statistics methods which were popularized in American
educational science first and foremost by Edward Thorndike. These procedures made it possible to
study large test series of students who before had been outside the horizon of education. Field
observations were also developed, making it possible to study concrete phenomena in children's play
or in adolescents' behavior. The pioneer of this current of research was the psychologist G. Stanley
Hall.
This international research had undisputed advantages and was also supported politically or by
teacher unions. Indeed, demands of the public or relevant groups of stakeholders influenced the
behavior of educational science. This in turn brought with it another advantage: Philosophical
abstractions had to be avoided as did classification into opposing philosophical camps or approaches.
Theoretically speaking, there are no "isms" in empirical research which did not require long-term
devotees, but rather merely topics and methods. The topics are practice-oriented and the methods are
just as transparent as they are demanding, requiring instruction and constant training.
Findings of early empirical research also seemed to actually have an immediate benefit. The famous
learning curve from memory research gained admission to the classroom as did the intelligence test
and achievement measurements and also contemporary management methods designed to ensure an
efficient school organization. One of thHDGKHUHQWVDQGVXSSRUWHUVRIWKH³HIILFLHQF\´PRYHPHQWLQWKH
United States was, as is generally known, John Dewey, 1 who often referred to empirical findings or
psychological theories.
In general terms, the findings of empirical research before and after World War I strongly
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education and empirical research only came about gradually, also because academic power was
becoming an increasingly critical factor; at the beginning of the 20th century this power was so weak
that people in the field of education both had to and were able to work together. Indeed, child-centered
education would hardly have become dominant in the United States if it hadn't drawn on psychological
research.
However, despite the undisputed advantages, empirical research did not initially dominate the
discipline. Indeed, in the United States, philosophy of education maintained a strong position at the
universities, and did so at least until the death of John Dewey (1952), i.e. in the entire first half of the
20th century. This influence could also be seen in the fact that continental philosophers of education
such as Jacques Maritain, Robert Ulich or Werner Jaeger taught at American universities. In Germany,
until 1960 almost all academic pedagogy was somehow or another philosophically oriented.
The situation looks completely different today. Throughout the field of education, there is a large and
still increasing demand for empirical research and in fact, it seems as though there is nothing in
education which could not be empirically researched. Philosophy of education on the other hand lost
considerable ground, professorships were marginalized or even completely done away with since
empirical research in education was more promising and seemed to meet government and society's
expectations in terms of utility, which can never be satisfied with philosophical means.
Over the last thirty years, large-scale research has developed which in terms of the amount of
research can easily be compared to natural science disciplines. The fact that research methods have, to
a large extent, become aligned also speaks to this. Qualitative and quantitative methods of data
collection are largely used the same way in all the social sciences. The research philosophy is also

Ύ
Lecture at the University of Ankara, November 21 st
2013,
1
School and Society, Chapter 3: Waste in Education.
4
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strong research successes and methodological progress, as one can see from the various Pisa studies.
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instance in achievement measurement terms like "competence," or "educational standards." These
concepts have a significant impact on pedagogical reflection and today's language of education. The
new concepts do not replace the old ones, but rather redefine the field. There is a specific philosophy
in the background of every research program and empiricists in particular attach great importance to
concepts that are as precise as possible and are not satisfied with vagueness. However, this philosophy
KDVQRWKLQJWRGRZLWKWKDWZKLFKLVFRPPRQO\UHIHUUHGWRDV³SKLORVRSK\RIHGXFDWLRQ´
At the same time, we should note the classic utopias of education have come apart or certainly
are receiving less and less notice. A mere thirty years ago, many educators thought they could
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to empirical research seemed superfluous and would likely not have supported the expectations of, for
H[DPSOHD³SHGDJRJ\RIIUHHGRP´DV3DXOR)UHLUHVDZLW5HYROXWLRQDU\DFWLRQZDVFDOOHGIRUKHUH
not research which can only describe and not also change at the same time.
Such references are few and far between in the current discussion, which also means that the
mainstream has lost the immediate link to radical philosophies of education. This has to do with the
fact that practice has not followed theory. If you study Freire's practical attempts at political liberation
with adult literacy at their locations in Brazil, you will not find any successes, but at most paradoxical
HIIHFWV6WDXIIHUWKDWGRQRWPDNHLWSRVVLEOHWRLPDJLQHD³FRQFUHWHXWRSLD´
(YHQWKHOLEHUWDULDQ³IUHHVFKRROV´RIWKHVHYHQWLHVZHUHQHYHUWKHZD\WKH\ZHUHVXSSRVHGWR
be according to their own philosophy. Established and often read references of leftist social criticism
VXFKDV3DXO*RRGPDQ¶VERRNGrowing Up Absurd are rarely consulted any more these days.
The central question is no longer how one can change the world with education, but rather how
education works, i.e. what is or is not achieved with it. This question can only be answered empirically
and has considerably contributed to radical philosophy of education's loss of credibility. Its implicit
assumptions of effectiveness did not work.
This is connected to a basic problem which goes back to the age of Enlightenment and its
pedagogical ideas. The combination between progress, social change anG³QHZHGXFDWLRQ´GHYHORSHG
in the 18th century is, today, strongly called into question and with good reason. Skepticism with
regard to the long and decisive tradition of enlightenment philosophy and education is now
widespread, a fact to which historical UHVHDUFK DOVR FRQWULEXWHG 7KH ³(QOLJKWHQPHQW´ RI WKH WK
century is more than just a grand narrative but it does not guarantee the educational claim to educate
people to be their best or aim to change society with education.
The leftist historiography RI WKH WK FHQWXU\ ZDV WKH ILUVW WR DVVRFLDWH ³HGXFDWLRQ´ ZLWK D
doctrine of salvation and to firmly establish these claims. Education should serve progressive social
objectives, but this requires the opposite of conservative positions which has, for the most part,
GLVDSSHDUHGLQ*HUPDQ\,QVWHDGWKHILHOGRI³HGXFDWLRQ´KDVEHFRPHDVXEMHFWRIHPSLULFDOUHVHDUFK
that with its own concepts remeasures the practice fields and calls the expectations of earlier theories
into doubt, and this rightly. However RQHFRQFHLYHVLW³HGXFDWLRQ´GRHVQRWDFKLHYHDQ\IDURIIJRDOV
and cannot make any products, but it is precisely the goal-orientation that determined the importance
of the concept of education in history.
1RQHWKHOHVV ³HGXWRSLDV´ FDQ DOZD\V EH UHLQvented (Peters/Freeman-Moir 2006). The only
question here is, who can believe in them given the past experiences - experiences that basically
should not influence utopias. Moreover, utopias must have a connection to action: if someone wants to
follow them, he must see that there is a chance that they can be realized and how to do so. And,
ultimately, if pedagogical optimism is to be preserved, dystopias also have to be excluded, the latter
often seeming more credible than the promises that necessarily come along with utopias (Oelkers
2014).
What is clearly recognizable is also the revamping of the core pedagogical concepts such as
³WHDFKLQJ´RU³HGXFDWLRQ´7KLVKDVFRQVHTXHQFHVDVVRFLDWHGZLWKLWVLQFHWKHLGHQWLW\RIHGXFDWLRQLQ
its traditional form is GHSHQGHQWRQWKHVHDV+HUEDUWFDOOHGWKHP³LQWULQVLFFRQFHSWLRQV´2 . If teaching
is viewed as a constructivist teaching-learning setting and education as a social interaction, this makes
it hard to separate it from psychology or sociology, for instance; it is almost impossible then to convey

2
"Intrinsic conceptions" (Herbart 1896, pg. 83).
5
what the autonomy of educational science, with the exception of the link to practice fields, is supposed
to comprise.
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which one could imagine that certain people could successfully influence other people, e.g. adults
influence children according to their goals. But this idea becomes questionable, if, following George
Herbert Mead, the process of education is conceived not as an influence, but rather as a social
interaction. In this case, assumptions that associate the education process with an overall goal like that
of emancipation do not apply since that would require a progression over time without unintended
consequences which does not exist. Emancipation as a goal of education also requires that all the
³XQHPDQFLSDWHG´KDYHQRW\HWRUZLOOQRWDFKLHYHWKHJRDO5LHJHU-Ladich 2002).
These findings do not only apply to German educational science, even if to a certain extent it
represents a separate path comparing to the anglo-saxon world of education. Since the 1960's,
educational science in Germany is considered to be an academic discipline on its own, whereas in
other countries pedagogical topics are handled by various disciplines. In Germany, there is an
umbrella society which unites several sub-disciplines under one roof. Themes and tasks of the
SKLORVRSK\ RI HGXFDWLRQ DUH XVXDOO\ DVVLJQHG WR SURIHVVRUVKLSV RI ³DOOJHPHLQH
(U]LHKXQJVZLVVHQVFKDIW´JHQHUDOSHGDJRJLFDOVFLHnce).
This special organization does not call the heart of the finding into question since the triumph
of empirical research methods and the growing importance of the results for politics and society can
be found in all academic cultures. The pressure has not only grown here to generate usable knowledge.
The meaning of philosophical questioning is also jeopardized, especially in an area which expects and
wants to see quick benefits. But the problem goes deeper.
The central question seems to be, what will become of educational philosophy if its questions
and findings can be better empirically verified, with a philosophy of education no longer playing any
part. Moreover, this raises the question of who needs or reads philosophy of education if it is no longer
radical, no longer makes utopian promises and avoids illusions? But first: What is, or what do we
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2. Philosophy of Education
7KHUHLVQRVLQJOH³GHILQLWLYH´SKLORVRSK\RIHGXFDWLRQDVFRXOGXQTXHVWLRQDEO\EH assumed
just a few decades ago, in particular after the analytical philosophy of education became firmly
established in the English-speaking world (Hardie 1960, Dearden 1982). But as far back as 1942,
Nelson B. Henry3 as editor of the 41st Yearbook of the National Society for the Study of Education
SUHVHQWHG³3KLORVRSKLHVRI(GXFDWLRQ´+HQU\*LYHQWKHEUHDGWKDQGGHSWKRIWKHDSSURDFKHV
the choice of the plural seemed obvious, whereas in the book itself the opposite was claimed, namely
with Mortimer Adler (1942), the existence of the one true philosophy of education, supposedly
determined by the tradition of antiquity.
The discussion of the 1930's and 1940's in the United States was characterized by the contrast
of these conservative philosophies of education with progressive education, coined by Rousseau and
)U|EHO DQG ZKRVH VWDXQFKHVW SURSRQHQW ZDV -RKQ 'HZH\ DOWKRXJK 'HZH\ QHYHU SUHVFULEHG D SXUH
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ultimately politically aligned and dealt a crippling blow to philosophy of education rather than
advancing it. The National Society of the Study of Education reacted to this.
,QDQRWKHUYROXPHDERXW³3KLORVRSKLHVRI(GXFDWLRQ´DSSHDUHGLQWKHWK yearbook of
the Society. The committee chairman was once again John Seiler Brubacher, who taught philosophy
of education at Yale University and became known with his book Modern Philosophies of Education
(Brubacher 1939). This title was incorporated in the yearbook, meaning that there too, it was a matter
of modern philosophies of education to be considered supplementary to the contributions in the
previous volume (Henry 1955, Editor's Preface). In the first volume, of which 25,000 copies were sold
in 13 eGLWLRQV LELG ³OHDGLQJ SKLORVRSKHUV RI HGXFDWLRQ´ YRLFHG WKHLU RSLQLRQV ZKHUHDV WKH VHFRQG
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Nelson B. Henry (1883-1969) was a professor of philosophy of education at the University of Chicago .
6
The reasoning behind this was as follows:

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more limited field of education, but there are also a number of prominent philosophers, whose views
RQHGXFDWLRQLIRQFHZRUNHGRXWIURPWKHLUDXWKRU¶VSUHPLVHVPD\ZHOOSURYLGHIUHVKLQVLJKWVLQWR
educational prREOHPV´LELG
The aim was thus to overcome the paralysis caused the unsolvable conflict between
progressives and conservatives. Indeed, in the 1955 yearbook, prominent and less prominent
philosophers presented their reflections on education. The scope is enormous, ranging from Jacques
Maritain's neo-thomistic philosophy of education to Kenneth Burke's linguistic philosophy of
education all the way to Herbert Feigl's logical-empirical analysis of the goals of education in the age
of science. Ontological approaches are represented just as realist or liberal Christian and even the
marxist philosophy of education are dealt with4 (Henry 1955).
³(GXFDWLRQ´ ZDV LQ WKLV FRQWH[W PHUHO\ WKH NH\ ZRUG IRU TXLWH GLIIHUHQW UHIOHFWLRQV DQG
approaches which, with the exception of the reference to the word and thus the field of association
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WKLV UDLVHV WKH TXHVWLRQ RI ZKDW WKH GLIIHUHQW SRVLWLRQV RI WKH ³SKLORVRSKLHV RI HGXFDWLRQ´ KDYH LQ
common if it cannot simply be their place in the curriculum of a program of study at universities.
Back in the discussion in the 1942 yearbook, it was stated that there are numerous
philosophies of education and precisely that is detrimental. The feeling spread, according to Frederick
Breed (1942, pg. 289),5 ³WKDWSKLORVRSK\UHSUHVHQWVDIXWLOHDSSURDFKWRWKHVROXWLRQVRIWKHZRUOG´
7KHUHIRUHLWZDVDOVRXQGHUVWDQGDEOHWKDW³VWXGHQWVLQFRQVLGHUDEOHQXPEHUKDYHWXUQHGWKHLUEDFNRn
SKLORVRSK\´LELG+RZHYHUWKHEHQHILWWKDWVWXGHQWVH[SHFWHGIURPSKLORVRSK\FDQQRWEHGHOLYHUHG
:KDW WKH WHUP ³SKLORVRSK\ RI HGXFDWLRQ´ LV XQGHUVWRRG WR PHDQ WRGD\ GRHV QRW UHIHU WR D
uniform object or even a recognized standard definition, but rather to many and largely disconnected
YHU\ GLIIHUHQW VWULQJV RI SKLORVRSKLFDO UHIOHFWLRQV ³3KLORVRSK\´ LWVHOI LQ WKH VHQVH RI PHWKRGLFDO
reflection can be applied to any topic and problems. Attempts have been made time and time again to
define what philosophy of education is supposed to be (Maloney 1985), but the very nature of
philosophy means that none of the definitions have imposed themselves on all the others.
Philosophy of education often follows approaches and methods from general philosophy.
Accordingly, in Germany there is a narrow phenomenological pedagogy that is oriented toward
philosophers such as Edmund Husserl or Emmanuel Levinas. In the 1970's, there was an apparently
strong Marxist philosophy of education which has since suffered a rapid loss of influence and
meaning. Existential philosophy also had a major influence in Germany or France. In this philosophy,
pedagogical questions were often dealt with by drawing on writings of Martin Heidegger or Jean-Paul
Sartre who did not say much about education themselves.
So there are therefore various ways of linking philosophy and education. In the breadth and
diversity of the approaches or orientations one can attempt to distinguish between various types of
³SKLORVRSK\ RI HGXFDWLRQ´ %HORZ , ZLOl outline five of these types, there might be more, but I feel
these are the most important ones:
x General philosophy and education

x Normative traditions of philosophy of education
x Analytical philosophy of education
x Critical or postmodern philosophy of education
x Grand theories of education
:KDW LV FDOOHG ³SKLORVRSK\ RI HGXFDWLRQ´ PRYHV LQ D GLVFXUVLYH ILHOG ZKLFK KDV EHHQ YHU\
strongly impacted by the history of philosophy and theology, that is with constant recourse to authors
and theories of antiquity, the middle ages and the early modern age, while remaining strongly affected
by Christian theology up until recently. The major educators since the reformation have been, with
few exceptions, all male and protestant.

4
The author of the article was Robert S. Cohen from Boston University.
5
Fredrick S. Breed (1876-1952) had studied at the University of Michigan and switched to the University of Chicago in
1917, where he started as an assistant professor and was then awarded a chair.
7
7KH WRSLFV RI ³LQVWUXFWLRQ´ HUXGLWLR DQG ³HGXFDWLRQ´ HGXFDWLR KDYH EHHQ GHDOW ZLWK VLQFH
antiquity by philosophers. The most famous philosopher of western antiquity is Plato who with his
Paideia also presented the first major philosophy of education. Since then many philosophers reflect
RQ HGXFDWLRQ DQG SUHVHQW WKHRULHV 7KLV DSSURDFK FDQ DOVR EH FDOOHG ³SKLORVRSKHUV RQ HGXFDWLRQ´
Education is just one of their topics with very different meanings and importance. Crucial here is what
an author's general philosophy dictates.
Antiquity and not least Christian antiquity produced a number of philosophies of education
and constantly inspired debates which are still going on today. The most famous one is that between
the sophists and Platonists regarding the question as to what should be taught, why it is done and what
role truth plays in teaching. Also dating back to antiquity is the dispute about the original sin between
the Augustinians and the Pelagians, which was really only first resolved by Rousseau who called it
simply VXSHUIOXRXV 3KLORVRSK\ RI HGXFDWLRQ FDQ EHDU XSRQ WKHVH DQG RWKHU ³ELJ TXHVWLRQV´ HYHQ
today, and solely due to the fact that it refers to its own history.
And these are only questions and viewpoints from Greco-Roman antiquity which were already
quite different in Byzantium and do not even come up in this form in even further removed cultural
UHJLRQV HJ 3HUVLD &KLQD RU -DSDQ ZKHUHDV WKHUH LV ³HGXFDWLRQ´ DQG WKXV DOVR ³SKLORVRSK\ RI
HGXFDWLRQ´ LQ DOO FXOWXUHV ZKLFK DUH DVVRFLDWHG ZLWK QDPHV RI DXWKors. One only has to think of
Zarathustra, Confucius or the representatives of Taoism in the Japan of the middle ages. Thus
philosophy of education is not an invention of the West, as Mortimer Adler or German philosopher
Eduard Spranger assumed.
Modern philosophers as well have constantly expressed themselves on questions of education
and instruction, without however specializing in these questions. The reflection requires the particular
author's entire philosophy. Often, for example with Kant or Hegel, authors' statements about
instruction and education are simply applied cases of their own philosophies. This also means not
dealing with pedagogical problems in and of themselves, but rather considering them based on one's
own philosophy and its theorems. One example is the philosophy of Ludwig Wittgenstein, who often
refers to pedagogical problems and this has the particular appeal that Wittgenstein was for years an
Austrian primary school teacher (Peters/Burbules/Smeyers 2008).6
Another type of philosophy of education deals with the history of philosophy of education.
According to Hans-Georg Gadamer, history of ideras is seen as a meaningful and normatively
authoritative tradition to which subsequent philosophers can or have to refer back. In Germany, this
ZDV KRZ WKH *HUPDQ ³JHLVWHVZLVVHQVFKDIWOLFKH 3lGDJRJLN´ DIWHU +HUPDQ 1RKO YLHZHG KLVWRU\ RI
education (Oelkers 2006). The problem with this type of canonization is that normative traditions are
themselves products of history and do not have any objective content. Prior to the 19th century, there
ZDVVLPSO\QRWD³KLVWRU\RISHGDJRJ\´FDQRQZKLFKODWHUZDVKHOGE\VHOHFWHGLQGLYLGXDOVPRVWO\
men.
Referring to Rousseau, Pestalozzi or Herbart today means accepting as a precondition their
canonization which is a reception philosophy problem of its own. They are part of the canon which
ensures their prominent position as philosophers of education and that it turn presupposes a sharp
selection of all other relevant names. Added to this is the fact that historiography was, for a long time,
not objective simply because adherents of Rousseau, Pestalozzi or Herbart had provided the
authoritative interpretations. Today, precisely this has become doubtful.
A third type of philosophy of education was created with tKH ³OLQJXLVWLF WXUQ´ LQ (QJOLVK-
speaking philosophy. What was previously used without question now became a subject of study,
QDPHO\ WKH ODQJXDJH RI HGXFDWLRQ ³(GXFDWLRQ´ LV D VRFLDO DQG SXEOLF WRSLF IRU ZKLFK WKHUH LV QR
special scientific language. Reflections use traditional everyday language. In his book The Language
of Education (1960), which is still authoritative today, Israel Scheffler studied the public language of
education, thus setting a milestone.
Even before, there had been some attempts made in this direction (for example by Hardie
1942 RU 2¶&RQQRU 8), but Scheffler with is book was the first to decisively establish and
7

6
Ludwig Wittgenstein (1889-1951) studied at the Vienne Teacher's College in 1919/1920 and was a primary school teacher
from 1920 to 1926 in the Austrian towns of Trattenbach, Puchberg am Schneeberg and Ottertal.
7
Charles Dunn Hardie (1911-2002) came from Glasgow and studied under Ludwig Wittgenstein in Cambridge. In 1946 he
took a position at the University of Tasmania in Australia where he spent his academic life. He left his professorship in 1976.
8
Daniel John O'Connor (1914-2012), who completed his doctorate in 1947 under Rudolf Carnap in Chicago, was a professor
of philosophy at the universities of Liverpool and Exeter.
8
sustainably impact the analytical philosophy of education. The task was to study and clarify concepts
of ordinary language to the greatest extent possible. The analytical philosophy of education abstained
from making big promises, proceeded soberly and was an academic success story in the 1960's and
1970's.
This type of linguistic analysis fit in with the academic mainstream in Anglo-Saxon university
philosophy for a long time. Scheffler and English authors such as Richard Peters and Paul Hirst turned
marginal topics of philosophy into special topics that could not be handled casually, but rather
required extensive work and often turned into central themes of the philosopher. The reason for the
effort is that ordinary language concepts cannot simply be defined, but rather, after Wittgenstein, must
be understand as part of language games which can change their usage and meaning.
Despite the academic success, analytical philosophy of education was not able to establish
itself as a strong force. It remained a matter for specialists that barely had any impact upon public
debates and was perceived in philosophy itself rather as an outsider. In addition, analysis of language
concepts can hardly be used to deal with that which is discussed about education in public. The
analysis would be too time-consuming and seems to be not helpful.
,QDFDGHPLFSKLORVRSK\³HGXFDWLRQ´DVDFRQcept is now very rarely a matter of discussion. In
*HUPDQ\ ³%LOGXQJ´ LV DOZD\V GUDZQ RQ ZKHQHYHU HPSLULFLVP VHHPV WRR RYHUZKHOPLQJ 7KHQ WKH
WHUP ³%LOGXQJ GHV 6XEMHNWV´ LV EURXJKW RXW DQG UHIHUHQFH LV PDGH WR +XPEROGW +HJHO RU WKH 3DULV
manuscripts of young Marx to point to the humanistic purpose of education. But these are appeals or
notes of protest and not really a task for an academic discipline that cannot simply rely on an ever
glorious and ambiguous past.
For decades, it was indeed Anglo-Saxon philosophers from Alfred Whitehead to Bertrand
Russell and Gilbert Ryle who dealt again and again with questions of education and teaching. Today,
UDWKHU WKDQ ³HGXFDWLRQ´ JHQHUDO SKLORVRSKHUV FRQFHQWUDWH RQ SV\FKRORJLFDO WKHRULHV WKDW DUH QRW
politically biased and have acquired strong empirical content, for example those on learning and
behavior, development or cognition, which can be based on classic philosophical questions of thinking
or the mind.
A fourth type of philosophy of education responds to the fact that education constantly raises
and disappoints expectations, simply because no philosophy of education attains the field of practice
RWKHUWKDQLQWKHIRUPRIODQJXDJHJDPHV7KLVEUDQFKLVFDOOHG³FULWLFDOSHGDJRJ\´DQGZDVLQLWLDOO\
based on progressive educators from or received in America. The philosophical disposition of this
school of thought was not analysis but rather criticism and protest. In this manner, it was possible to
pick out as central themes social grievances with which however there were no real research topics
associated; criticism alone could be applied effectively.
This changed with the reception of the work by Michel Foucault. Now, new and lasting
themes were found, for instance related to the microphysics of power in pedagogical relations, the
different treatment of the sexes or dealing with minorities. These themes could not be dealt with
without taking a look at practice fields. The classic method of applying general philosophies to
pedagogical questions was thus pushed into the background or utilized in this way.
A fifth type would be the grand theories of modern philosophies of education. Philosophers of
education have, in their own field, developed theories of education and more specifically of the
concept of education, which were not simply derived from a general philosophy. These theories can be
further discussed, i.e. one can try to either improve or refute them and bring in alternatives. The
TXHVWLRQ LV ZKDW LV XQGHUVWRRG E\ ³HGXFDWLRQ´ DQG KRZ WKH FRQFHSW VKRXOG Ee used in theoretical
considerations.
2QHVXFKWKHRU\LVWKHWKHVLVRI³HGXFDWLRQDVLQLWLDWLRQ´GHYHORSHGE\0LFKDHO2DNHVKRWWDQG
Richard Peters more than fifty years ago. This thesis was quite influential in the seventies and eighties
and recently picked up again without ever determining broadly the field. Another general theory of
HGXFDWLRQLV³HGXFDWLRQDVH[SHULHQFH´ZKLFKZDVGHYHORSHGLQ$PHULFDQSUDJPDWLVP6LPLODUWRWKH
initiation theory, the experience theory also has a number of problems posed when one looks at the
theories from a distance.
Both of these theses have a direct plausibility ad hoc. Yet if education is the same as
experience, one of the two terms is superfluous. But education depends on goals or intentions, whereas
experience arises even without intentions. Education requires occasions and places which result in a
certain experience but cannot simply be found in general experience like that of schools.. Similarly,
the initiation thesis is also questionable if it is not even clear what one is being initiated into, which
9
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Even a curriculum theory would be pushed to its limits here if only knowledge in school subjects or
historical knowledge is encompassed here (Petrie 2011, pp. 24-28).
If we view philosophy of education in a historical cross-section and search for the influences
of various schools of thoughts and authors, then the following can be observed: The influence of
German idealism has declined just as strongly as the link to versions of Christian metaphysics which
predominated educational thinking a mere fifty years ago. Today, American pragmatism and cognitive
psychology dominate the broader pedagogical field of reflection. John Dewey and Jean Piaget are the
most quoted authors in the field, although it must be stated that they are largely viewed as
³SURJUHVVLYH´HGXFDWRUVDQGWKXVRQO\LQVPDOOVHFWRUVRIWKHLUZRUN
This situation also shows how strong of an impact historiography of reform pedagogy still has
on pedagogical thinking. Dewey or Piaget are seen as guarantors for the dogmas of progressive
education, i.e. timeless and independent of the context in which their writings came about. They
provide guidance, but are then also somewhat sacrosanct, whereas historicization of their work
prevents precisely that. It breaks through the predominance of the written text, as Richard Kohler
(2008) demonstrated using Jean Piaget as an example.
Yet despite all relativizing of the cDQRQ RI ³JUDQG HGXFDWRUV´ SKLORVRSKHUV VXFK DV 3ODWR
5RXVVHDX RU +HUEDUW VWLOO KDYH DQ LPSDFW RQ WRGD\¶V SKLORVRSK\ RI HGXFDWLRQ ,W LV DOVR QRW HDV\ WR
depart from their teachings or at least distance oneself, since they seem to form the core of the
pedagogical tradition. Using an example: Even today, Sophists are a tough act to follow, although they
were the public teachers and in contrast to Plato knew the limitations of their concepts. But Plato has
one clear advantage, i.e. the ideals of education.
The influence of Rousseau's Emile on philosophy of education, which at the time was hardly
GHWHFWDEOHWRRNRQDQLPSRUWDQFHZLWK5RPDQWLFLVPDQGHVSHFLDOO\³FKLOG-FHQWHUHGÚHIRUPSHGDJRJ\
that is hard to overestimate. Rousseau occupies the theory of the child and thus the central orientation
of modern pedagogical thinking. It is not without reason that Piaget is understood as a successor to
Rousseau, although his genetic epistemology has nothing to do with that which Rousseau understood
E\³GHYHORSPHQWRIQDWXUH´2HONHUV
+HUEDUW¶V WHDFKLQJV DUH EHKLQG PDQ\ DWWHPSWV WR GHVFULEH VWHSV RI VFKRRO WHDFKLQJ 1HZHU
approaches have, not coincidentally as with Herbart, four steps9 and are only named differently. This
may be due to the trivial reason that time-limited school teaching can only be grasped in this way.
There would be no time-saving way to accommodate more steps. On the other hand, Herbart's
WHDFKLQJ WKHRU\ LV D SUHUHTXLVLWH ZLWKRXW GLVWDQFH KDYLQJ WR EH DVVRFLDWHG ZLWK LW ³7HDFKLQJ´ WKXV
remains a long-term fixed concept and exempt from further conceptual study.
My third part starts with a crucial about my topic: Philosophy of education - Is it philosophy
or education? This question is not exaggerated, but neither is it trivial, since philosophy actually
requires distance, whereas philosophy of education is often considered to be education itself. In these
cases, philosophical statements on education are understood as a call to change practice while
³SUDFWLFH´ DQG HVSHFLDOO\ LWV ULVNV DQG OLPLWs are not what the philosophy is all about. Education as
practice does not simply follow what philosophy of education dictates or seems to dictate. This
difference is often not seen or at least not given the attention it warrants.
3. What is left for philosophy of education?
$VXJJHVWLRQDVWRZKDWVKRXOGEHSUDFWLFDOO\XQGHUVWRRGE\³SKLORVRSK\RIHGXFDWLRQ´ZDV
made by the American philosopher Nicholas C. Burbules over ten years ago. For him, philosophy of
education is simply the opportunity for philosophers or those interested in philosophy to discuss
pedagogical topics. This is expressed as follows:
³3KLORVRSK\RIHGXFDWLRQWRGD\UHSUHVHQWVWKRVHHQJDJHGLQRQJRLQJFRQYHUVDWLRQVLQSHUVRQ
or in print, about certain issues, in full awareness of their diversity and eclecticism of method, while
retaining a degree of openness about who else might need to be drawn into those conversations. What
counts as philosophy of education is simply what these collective processes of deliberation, paper

9
Analysis, Synthesis, Association and System: Building on the students' existing knowledge, presenting new knowledge,
connecting the new with the known, integration and application of the knowledge.
10
reviewing, and pXEOLF GLVFRXUVH DFNQRZOHGJH DQG DFFHSW DV SHUWLQHQW WR D VHW RI VKDUHG FRQFHUQV´
(Burbules 2000)
Yet every scientific discipline is based on standards of knowledge, method and control of
findings. Unlike in the democratic discourse among citizens, not everyone can or wants to participate.
Competence is decisive for access, which also applies equally to the originality of the question, access
to previous knowledge and rank in a research community. This also applies to philosophy of education
(Siegel 1995).
In the case of topics of instruction and education, exclusion is problematic since the topics are
public ones which affect everybody. Accordingly, everybody should be able to participate in a
philosophical discourse. This dilemma was heatedly discussed in the past, in particular in American
philosophy of education, without arriving at a solution. One can only speak of an academic philosophy
of education if the discussing parties are educated in this regard or otherwise belong to the community.
It is, in other words, a specialized communication community.
%XWWKHWHUPLVQRWSURWHFWHGDQ\RQHFDQFDOOKLPVHOID³SKLORVRSKHU´DQG³SKLORVRSKL]H´'H
facto, admission and exclusion are decided on by the discipline's publishing bodies, i.e. publishing
houses, journals, congresses and networks. Philosophers then discuss with other philosophers whereas
the goal is to reach a larger audience and interest it in philosophical topics. Philosophy of education is
particularly confronted with this pressure, also because it deals often with problems it does not define
itself.
On the other side: An academic discipline only endures if it is capable of providing for its own
continuity. This happens by educating suitable graduate students, but also with topics that are kept
constant, that cannot be changed gratuitously, since there is no other way to demonstrate that they
have been seriously addressed. In earlier times, continuity was easy to create, simply by referring to
great philosophers who were canonized.
Today, these philosophical paradigms have collapsed or have become the subject of critical
research. In modern history of thought, it is no longer so easy to simply refer back to a given name
without appreciating the context in which the philosophy was created. One often is then just name-
dropping or letting others speak for oneself, whereas research, including in philosophy of education
can only mean coming to one's own conclusions. The conditions of research have become much more
demanding, including the views to history.
Every philosopher at every time has dealt with others and their arguments must be verified
independently and from today's perspective. Anything a given philosopher doubted or rejected must be
able to be revisited. This applies in particular when it contradicts the preferences of current
interpreters. Rejecting certain approaches, e.g. Kantianism or Hegelianism has consequences for
identity, since doing so means that certainties are lost. In addition, the question of how should history
of philosophy be dealt with comes up.
³3KLORVRSK\ RI HGXFDWLRQ´ GHILQHV D UDQJH RI WDVNV DQG FDQQRW EH VHFXUHG E\ GUDZLQJ RQ
closed theories of the past. According to Quentin Skinner, the grand theories must be historicized, i.e.
understood in the context of their development. This distance vis-j-vis that which we call tradition, is
a paramount philosophical task that has to do with the fair comparison of theories and concepts in a
historic cross-section. Every major theory has opponents and their arguments are not simply refuted by
the fact that a theory establishes dominance and with it discredits or forgets opponents.
But we are not only talking about criticism of an unquestioned tradition. This criticism merely
ensures that we are careful with certainties that cannot be arrived at by choosing certain authors from
whom a reflection not only takes its point of departure, but to whom it is also easily attributed. Aside
from this, philosophy of education also has the task of dealing with public topics associated with its
core themes instruction and education.
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FRQWHVWHG´*DOOLH.HNHV3KLORVRSK\RIHGXFDWLRQPXVWSXEOLFDOO\WDNHDSRVLWLRQSRQGHU
different sides and bolster or weaken certain arguments vis-j-vis others. In this regard, the philosopher
of education would be a public person in midst of controversies, without the traditional status of the
moralistic intellectual who views his philosophy as superior to all others.
One genuine task for philosophy of education is the criticism and clarification of central and
VWURQJO\ ZHLJKWHG SHGDJRJLFDO FDWHJRULHV RI SXEOLF GLVFRXUVH VXFK DV ³HTXDO RSSRUWXQLWLHV´ RU
³HGXFDWLRQDOHTXDOLW\´,IFRQFHSWVVXFKDVWKHVHDUHVXEMHFWHG to understanding and one acts as if they
were incomprehensible, one immediately has a field for questions of philosophy of education. This
11
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FRQFHSWVÍRU instance to vagueness, which might be unavoidable (Black 1949).
Philosophy of education has its own risks with regard to the lifeworld and everyday language.
They become particularly clear when philosophical reflection calls into question the implicitness of
HYHU\GD\WHUPV³&OHDU´LVDWHUPRQO\LQQDLYHXVHLQOLIHZRUOGV³FOHDU´LQWKLVFDVHPHDQVVLPSO\
being free of doubt and thus a matter of course. This certainty is then punctured if one asks
SKLORVRSKLFDOO\ZKDWWKHWHUP³PHDQV´8VLQJWKHWHUPHxcludes philosophical doubts.
The problem associated with this is twofold. On the one hand, the philosophical clarification
of the term does not itself lead to change the use in ordinary language. Since antiquity, attempts have
EHHQ PDGH WR H[SUHVV ³HGXFDWLRQ´ LQ D PRUH SKLORVRSKLFDOO\ SUHFLVH PDQQHU RU WR DVVRFLDWH DQ
elaborated theory with it. Such a theory never leads however, and this is the second part of the
problem, to a conclusive clarification of the meaning. Terms used in everyday language remain
ambiguous and ultimately this is all that philosophy can show. Otherwise there would be no new
challenges for subsequent philosophers.
$V\RXQJ-UJHQ+DEHUPDVZRXOGSXWLW2UGLQDU\ODQJXDJHLVWKHODVWPHWD-language,
reflection cannot go back behind it, at least not if one wants to speak or have a conversation. On the
other side of this is simply silence according to Wittgenstein's theory of language games. But then the
question arises as to what should be done with the results of philosophy of education. One can also
pose the question whether philosophy of education is more than just constant dispute among experts
who have learned to call into question simple terms which are used unquestioningly in everyday life.
³&ODULW\´LVLQDQ\FDVHRQO\Sossible with regard to one's own philosophizing.
On the other hand, there are intellectual advantages when certainties are shaken up. This also
applies in particular with regard to the popular concepts of empirical research in education (Lagemann
2000; Philipps 2009). The prerequisite here is the theoretical work of empirical research itself and the
way in which its concepts are perceived, both in the educational professions and in the public at large.
&DWHJRULHVVXFKDV³FRPSHWHQFH´RU³WHDFKLQJVWDQGDUGV´VKRXOGEHVXEMHFWHGWRVXVWDLQDEOH
educational philosophy criticism. They are not simply fashions, but rather have consequences on the
way in which education and instruction are reflected on in public. Someone focusing on the
³LPSOHPHQWDWLRQ RI WHDFKLQJ VWDQGDUGV´ LV QRW RQO\ XVLQJ FHUWDLQ FRQFHSW EXW LV DOVR IRUPXODWLQJ DQ
expectation, namely that what the concepts suggest is possible and will be realized.
Philosophy of education, in other words, makes it clear which philosophy is hidden behind the
concepts. This also applies for example to the so-FDOOHG³RXWSXWRULHQWDWLRQ´ZKLFKZDVDGRSWHGIURP
certain economic philosophies, without knowing for sure what was going to be triggered with this in
the professional fields of education. Behind every empiricism there is a philosophy which is usually
not elaborated and often merely represents the intuition of the research. Empiricism is also always a
normative strategy, only with this condition remaining invisible.
But every questionnaire and every interview has a philosophy, otherwise it would hardly be
plausible to ask questions at all. Empiricists are generally not interested in this normative side, which
is always given even with edged terms. Researchers usually are interested in the validation of the
questions and the statistical evaluation of the questions, not the silently required normative.
Empiricists and philosophers of education could work together here in a fruitful manner. This also
applies to the reality implications of empirical education research, for example when achievement
measurement is generalized beyond that which measurements can do.
Education philosophy tasks also include criticism of its own concepts. Israel Scheffler, in his
time, only studied the logic of metaphors or definitions in education, and not however, the historical
content of the language of education (Oelkers 1997). The language is not only highly suggestive but
also misleading. Metaphors in education are not identified as such, but rather simply used with strong
reality implications. Philosophical analysis can show this and associate it with a criticism of the
pedagogical dogmatism often associated therewith.
7KLVDOVRDSSOLHVIRUH[DPSOHWRWKHPXFKXVHGH[SUHVVLRQV³FKLOG-FHQWHUHG´RU³QDWXUHRIWKH
FKLOG´ ZKLFK &KDrles Hardie had already challenged in 1942 and which even today continue to
GHWHUPLQHSXEOLFGLVFRXUVHRQHGXFDWLRQ%XWZKHQRQHVD\V³WKHFKLOGLVLQWKHFHQWHU´WKHQDOORQH
has done is use a metaphor, and moreover, one steeped in tradition, that goes back to the theological
JHRPHWU\RIWKHWKFHQWXU\7KHFRUHWHUP³HGXFDWLRQ´LVDOVRDPHWDSKRUEXWLVQRWSHUFHLYHGDV
such (Guski 2007). The question is if critical analysis can change public discourse.
12
The task lies in dissolving linguistic habits and insofar certainties and gaining space for better
concepts which can be communicated with more prospects for understanding. Today it suffices, for
³FKLOG-FHQWHUHGHGXFDWLRQ´WRUHIHUWR0DULD0RQWHVVRULDQGJDLQDSSURYDOZLWKKHUDXWKRULW\,WVHHPV
harGO\ SRVVLEOH WR FRQFHLYH RI HGXFDWLRQ RWKHU WKDQ ³IURP WKH FKLOG´ DQG SUHFLVHO\ WKLV VKRXOG
challenge philosophy of education. It is, at the core, anti-authoritarian and must go beyond its own
jargon.
In 2007, the American historian Diane Ravitch published a glossary aimed at documenting the
jargon of pedagogy, the currently commonly turned terms, the catch phrases and the incomprehensible
buzzwords. She freely named the glossary after Orwell EdSpeak. (Ravitch 2007) She was, she writes
in the preface, fLUVWFRQIURQWHGZLWKZKDWVKHFDOOV³WKHVWUDQJHWRQJXHRIHGXFDWLRQ´GXULQJKHUSRVW-
graduate study at the Teachers College of Columbia University (ibid, pg. 1). There she heard curious
words and even more curious was that everyone seemed to understand the meaning of these words,
except her, Diane Ravitch (ibid).
³EdSpeak is my attempt to explain in everyday language the esoteric terms, expressions, and
buzzwords used in U.S. education today. Some of these terms are multisyllabic replacements for
simple, easily understood words; others describe government programs or the arcane technology of
WHVWLQJ´LELGSJ
It is a language for insiders that often comes close to an affectation and is preferably used by
experts not required to be understandable. Practicians in the educational professions speak and reflect
differently, whereas EdSpeak puts pressure on them to understand something concrete. The
pedagogical language does not fit the practice, but that doesn't have to be a problem for the language.10
Philosophy of education already has validity if it is sensitive to linguistic impertinences and
practical impossibilities of education. This also means distancing itself from the classic two-worlds
theories which have defined pedagogy since Plato. Rousseau was also so effective for so long because
he called the existing society into question and sought out radically different possibilities for
education. This is however only possible if one can assume a second world beside the existing one in
which everything can be done better. Not coincidentally, for Rousseau this world is that of nature.
What themes should WRGD\¶V SKLORVRSK\ RI HGXFDWLRQ GLVFXVV" 1LFKRODV %XUEXOHV
emphasized three central themes that should be dealt with in philosophy of education or should
DOUHDG\EHWKHWRSLFRIPDMRUGHEDWHVQDPHO\³LGHQWLW\´´GLIIHUHQFH´DQG³SRZHU´$OOWKUHHFRPH
from general philosophy. The first theme was primarily developed in German idealism and is also
resurfacing today in the philosophy of recognition; the second is mostly associated with the
philosophy of Jacques Derrida and the third is largely perceived with the works of Michel Foucault.
All these themes have also been intensely handled by philosophers of education and they
continue to be considered difficult and challenging for this reason, but they all have positive
connotations or are supposed to gain positive aspects through criticism or eliminate negative ones.
³,GHQWLW\´VKRXOGEHDFKLHYHG³GLIIHUHQFH´RIWHQGHWHUPLQHVWKHHQWLUHSKLORVRSKLFDO view today and
³SRZHU´ LV VHHQ DJDLQVW WKH EDFNGURS RI GHPRFUDWL]DWLRQ 7RSLFV WKDW DUH H[FOXVLYHO\ QHJDWLYHO\
connoted remain mostly unmentioned in philosophy of education or are considered subjects to be
avoided.
Themes such as illusion and delusion, according to Friedrich Nietzsche, silence with reference
to Schopenhauer and Wittgenstein or even lies, deceit and guile, which Kant morally condemned and
which nevertheless appear in every education. The same applies to aggression and hate, which for
Sigmund Freud are considered unavoidable in life, without it being clear what this unavoidability
means in education.
Such themes can be found in general philosophy but almost never in philosophy of education
which refers to a morally defined practice field in which reflection is simply not free. The field sets the
limits which cannot be easily exceeded however one pleases. Philosophers can reflect on the
IOXFWXDWLQJEXWVWLOOYDOXHRIOLHV:LOHVHGXFDWRUVFDQQRWKRZHYHURUGRQ¶WGRVRHYHQWKRXJK
their field is full of them (Chiapparini 2011).
And also delusion, insincerity or hate are a reality in education and would thus be a theme of
philosophical reflection. Illusions about education can often be found in practice and cannot be simply
avoided because they are only recognized after the fact. Silence too, for example in cases of abuse,
often occurs in the reality of education without having being dealt with effectively.

10
See unveilings at http://www.sciencegeek.net/lingoi/html 季
13
There are not only negatively and positively connoted themes, but also theorems that
determine pedagogical expectations or desires in an undetected way. As such, for today's parents
5RXVVHDX
V³SHUIHFWLELOLWp´RIWKHFKLOGVHHPVWREHYHU\DWWUDFWLYHZLWKRXWWKHPHYHQUHDOL]LQJLW%XW
why do we want perfect children? That would be an empirical and a philosophical question which says
PRUHDERXWHGXFDWLRQWKDQHYHU\DWWHPSWWRGHILQH³LGHQWLW\´6XFKDQHIIRUWLQHGXFDWLRQLVDOZD\VLQ
danger to end up in a learning goal and then becomes immune to philosophical skepticism.
The ban on comparing children with others today is also determined by Rousseau. There is
hardly a thought in the history of philosophy of education that has been perceived more strongly than
Rousseau's determination at the beginning of the forth book in Emile. Only one who does not compare
himself with others retains his original self-love (amour de soi) (Rousseau 1969, pg. 493) and thus
natural perfection.
,QWRGD\¶VZRUOGRIHGXFDWLRQSHUIHFWFKLOGUHQDUHDOZD\VXQLTXH7KH\VKRXOGEHXQGHUVWRRG
from their own nature, says every guide book in education, whereas children are always comparing
themselves since they grow up in social interactions and cannot do anything but relate to others. It
would be a paramount task for philosophy of education to study the impact of Rousseau's ideas and
test explanations as to why they gained so much influence. This influence is found in everyday
reflection and it is precisely this fact which should challenge philosophers of education.
But there are also tasks in the field of epistemology. The philosophy of education of today
VKRXOGXOWLPDWHO\DVVXPHWKDW³WKH´ZRUOGLQZKDWHYHUIRUPLVQRWDWLWVGLVSRVDO(YHQWKHGUHDPRI
building a new society with education is no longer shared by many philosophers of education although
radicalism is always quite possible to claim. But the more one has to engage in practice, the fewer
Platonic options are available. The philosopher of education has to take notice of the field of education
or even move in it, if he wants to gain notice. Otherwise he is in danger to be perceived as an
ideologist who certainly does not know better.
The search for alternatives has preoccupied philosophy of education for more than 200 years
now. The suggested solutions have been repeated and educational practice has not changed simply
because these solutions were on the table. Mostly these were other ways of living outside the existing
society where a path leads from the early socialists to the life reformers all the way to the
³/DQGHU]LHKXQJVKHLPH´FRXQWU\ERDUGLQJVchools) of the German reform pedagogy. The problem is
that these alternatives never even got close to that which was expected from their own philosophy of
education.
If we are now asked what philosophy of education can do faced with the superiority of
empiricism, i.e. what is still open to it, then on one hand we can imagine new ways of cooperating
with empiricists, for example through the epistemological problems of constructivism which are often
not even taken note of and discussed in the specialized didactics and education research of today. The
findings of this research can also be studied from a history of education point of view since the results
often do not surpass what reform pedagogy had postulated back at the beginning of the 20th century.
But clear delimitations are advised, however, in the fields of education that cannot, under any
circumstances, be dealt with using the methods of empirical research. This applies for example to
esthetic phenomena which play a large part in the growth of children, or as mentioned to the analysis
of the language education. Philosophy of education can describe the esthetics of the Pisa ranking, but
the Pisa test cannot deal with any esthetic problems.
When we say that problems are the focus, then on the one hand this refers to the philosophy of
pragmatism, and on the other hand this makes it clear that there is definitely a consensus among the
YDULRXVGLVFLSOLQHVWRFRQVLGHU³WKLQNLQJ´DVDSUREOHP-solving process. Pragmatism is not simply one
approach among many; otherwise such a consensus would not even be possible. This can only be
compared to the influence of behaviorism on contemporary economics.
But there are also unsolvable problems in philosophy of education or at least ones that seems
to be unsolvable, problems that confuse normal expectations and push the usual reflection to its limits.
This also is a task for philosophy. For example, how does one solve problems of decaying societies in
which the provision of education has fallen apart and is not being restored? Or how to deal with
children who will not profit from education? There certainly are limits and one should therefore be
careful and not consider all the problems that come up in education to be solvable.
In sum: Philosophy of education does not mean burdening reflection with belief-dependent
dogmas or going back to prominent authors. The reference to other philosophers can only be
conceived of as a stimulus or refusal, i.e. a conflict which creates its own problems but does not create
14
a false certainty. Great philosophers are a challenge or a provocation and they are setting standards of
thinking, but whoever simply agrees with, say, Kant or Hegel must know, in philosophy of education,
what he is doing.
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Guski, A.: 0HWDSKHUQ GHU 3lGDJRJLN Metaphorische Konzepte von Schule, schulischem Lernen in
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(= Explorationen. Studien zur Erziehungswissenschaft, J. Oelkers (Ed.), Volume 53)
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Kekes, J.: Essentially Contested Concepts: A Reconsideration In: Philosophy and Rhetoric Vol. 10,
No. 2 (Spring 1977), pp. 71-89.
Kohler, R.: PiaJHW XQG GLH 3lGDJRJLN Eine historiografische Analyse. Bad Heilbrunn/Obb.: Verlag
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2¶&RQQRU' An Introduction to Philosophy of Education. London: Routledge 1957.
Oelkers, J.: ,V7KHUHDµ/DQJXDJHRI(GXFDWLRQ¶? In: H. Siegel (Ed.): Reason and Education. Essays in
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Oelkers, J.: Empirical Research in Progressive Education. In: International Journal of Educational
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15
Oelkers, J.: 7KH6WUDQJH&DVHRI*HUPDQÄ*HLVWHVZLVVHQVFKDIWOLFKH3lGDJRJLN³ The Mental Side of

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16
PHILOSOPHY OF EDUCATION AND THE GROWING IMPACT OF EMPIRICAL

RESEARCH
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Ausgangspunkt: Der Siegeszug der Empirie
Empirische Forschungsmethoden werden in der Erziehungswissenschaft seit Ende des 19.

-DKUKXQGHUWVYHUZHQGHW=XQlFKVWZXUGHQH[SHULPHQWHOOH0HWKRGHQDXVGHQSV\FKRORJLVFKHQ/DERUV
der Zeit benutzt und sehr bald auch Methoden der angewandten Statistik, die in der amerikanischen
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Kindern oder im Verhalten von Jugendlichen zu untersuchen. Der Pionier dieser Richtung der
Forschung war der Psychologe G. Stanley Hall.
Diese internationale Forschung hatte unbestrittene Vorteile und wurde auch politisch oder
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Akteursgruppen hat das Verhalten der Erziehungswissenschaft beeinflusst. Damit war wiederum ein
Vorteil verbunden: Philosophische Abstraktionen mussten vermieden werden, ebenso die Einteilung in
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Ausbildung und konstante Schulung.
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Generell haben die Ergebnisse der empirischen Forschung vor und nach dem Ersten Weltkrieg
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geworden.
Aber trotz der unbestrittenen Vorteile dominierten die empirischen Verfahren die Disziplin
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der einen oder anderen Weise philosophisch ausgerichtet.
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was sich nicht empirisch bearbeiten liesse. Erziehungsphilosophie dagegen verlor zusehends an
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'DIUVSULFKWDXFKGDVVVLFKGLH)RUVFKXQJVPHWKRGHQZHLWJHKHQGDQJHJOLFKHQKDEHQ4XDOLWDWLYHXQG
quantitative Erhebungsmethoden werden in allen Sozialwissenschaften weitgehend gleich verwendet.
Auch die Forschungsphilosophie ist identisch. Die Ergebnisse werden so verstanden, dass sie

1
School and Society, Chapter 3: Waste in Education.
17
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der politischen Befreiung mit Hilfe von Erwachsenenalphabetisierung an ihren Orten in Brasilien
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impliziten Wirkungsannahmen hatten keinen Bestand.
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*HVHOOVFKDIWVYHUlQGHUXQJXQGÄQHXHU(U]LHKXQJ³LVWKHXWHQDFKKDOWLJLQ)UDJHJHVWHOOWXQGGLHVPLW
JXWHQ*UQGHQ6NHSVLVJHJHQEHUGHUODQJHPDVVJHEHQGHQ7UDGLWLRQGHU$XINOlUXQJVSKLORVRSKLHXQG
-SlGDJRJLNLVWLQ]ZLVFKHQZHLWYHUEUHLWHWZR]XDXFKGLHKLVWRULVFKH)RUVFKXQJEHLJHWUDJHQKDW'LH
Ä$XINOlUXQJ³GHV-DKUKXQGHUWVLVWPHKUDOVQXUHLQHJURVVH(U]lKOXQJDEHUVLHGLHQWQLFht einfach
GHU6LFKHUXQJGHVSlGDJRJLVFKHQ$QVSUXFKV0HQVFKHQ]XLKUHP%HVWHQHU]LHKHQRGHUPLW(U]LHKXQJ
GLH*HVHOOVFKDIWYHUlQGHUQ]XZROOHQ
(UVW GLH OLQNH +LVWRULRJUDILH GHV -DKUKXQGHUWV KDW Ä(U]LHKXQJ³ PLW HLQHU +HLOVOHKUH
verbunden und dabei dLH $QVSUFKH IHVWJHVHW]W (U]LHKXQJ VROOWH SURJUHVVLYHQ JHVHOOVFKDIWOLFKHQ
Zielen dienen, aber das setzt den Gegensatz zu konservativen Positionen voraus, der jedenfalls in
'HXWVFKODQG ZHLWJHKHQG YHUVFKZXQGHQ LVW 6WDWWGHVVHQ LVW GHU %HUHLFK Ä(U]LHKXQJ³ ]Xm Objekt
empirischer Forschung geworden, die mit einer eigenen Begrifflichkeit die Praxisfelder neu vermisst
XQGGLH(UZDUWXQJHQGHUIUKHUHQ.RQ]HSWHLQ)UDJHVWHOOW:LHLPPHUPDQVLHEHJULIIOLFKIDVVHQPDJ
Ä(U]LHKXQJ³ HUUHLFKW NHLQH IHUQHQ =LHOH XQG NDnn keine Produkte herstellen, aber gerade die
Zielorientierung bestimmte das Gewicht des Konzeptes.
$OOHUGLQJVN|QQHQÄHGXWRSLDV³LPPHUQHXHUIXQGHQZHUGHQ3HWHUV)UHHPDQ-Moir 2006). Die
Frage ist nur, wer an sie noch glauben kann angesichts der Erfahrungen der Vergangenheit, die bei
8WRSLHQ HLJHQWOLFK NHLQH 5ROOH VSLHOHQ GUIWHQ =XGHP PVVHQ 8WRSLHQ LQ GHU (U]LHKXQJ HLQHQ
Handlungsbezug haben, wer ihnen folgen will, muss eine Chance sehen, dass und wie sie verwirklicht
ZHUGHQ N|QQHQ 8QG ZHQQ VFKOLHVVOLFK GHU SlGDJRJLVFKH 2SWLPLVPXV JHZDKUW ZHUGHQ VROO PVVHQ
DXFK '\VWRSLHQ DXVJHVFKORVVHQ ZHUGHQ GLH RIW JODXEZUGLJHU HUVFKHLQHQ DOV GLH 9HUVSUHFKHQ GLH
sich mit Utopien notwendig verbinden (Oelkers 2014).
18
Deutlich erkennbar ist auch die UmbesetzXQJ GHU SlGDJRJLVFKHQ .HUQEHJULIIH ZLH
Ä8QWHUULFKW³RGHUÄ(U]LHKXQJ³'DPLWVLQG)ROJHQYHUEXQGHQZHLOGLH,GHQWLWlWGHU3lGDJRJLNLQLKUHU
EHUOLHIHUWHQ)RUPYRQGLHVHQZLH+HUEDUWVLHQDQQWHÄHLQKHLPLVFKHQ³%HJULIIHQ2 DEKlQJLJLVW:HQQ
Unterricht als konstruktivistisches Lehr-Lern-Setting gefasst wird und Erziehung als soziale
,QWHUDNWLRQGDQQIlOOWGLH$EJUHQ]XQJHWZD]XU3V\FKRORJLHRGHU6R]LRORJLHVFKZHUXQGHVLVWNDXP
QRFK]XYHUPLWWHOQZDVGLH(LJHQVWlQGLJNHLWGHU(U]LHKXQJVZLVVHQVFKDIW- ausgenommen der Bezug
auf Praxisfelder - ausmachen soll.
'HU NODVVLVFKH %HJULII Ä(U]LHKXQJ³ VROOWH VLFK DXI JHVWDOWEDUH 3UR]HVVH EH]LHKHQ GLH VR
YRUJHVWHOOW ZXUGHQ GDVV 3HUVRQHQ HUIROJUHLFK DXI DQGHUH 3HUVRQHQ HLQZLUNHQ N|QQHQ $EHU GLH
Vorstellung wird fraglich, wenn mit George Herbert Mead der Prozess der Erziehung nicht als
Einwirkung, sondern als soziale Wechselwirkung gedacht wird. Dann entfallen auch Annahmen, die
GHQ (U]LHKXQJVSUR]HVV PLW GHP =LHO GHU 0QGLJNHLW YHUELQGHQ ZHLO GDV HLQH EHKHUUVFKEDUH
6WHLJHUXQJYRUDXVVHW]WGLHQLFKWJHJHEHQLVW0QGLJNHLWDOV(U]LHKXQJV]LHOYHUODQJWLPhEULJHQGDVV
DOOHGLHÄXQPQGLJ³VLQGGLHGDV=LHOQRFKQLFKWHUUHLFKWKDEHQRGHUQLFKWHUUHLFKHQZHUGHQ5LHJHU-
Ladich 2002).
Diese Befunde treffen nicht nur auf die deutsche Erziehungswissenschaft zu, wenngleich sie in
gewisser Hinsicht einen Sonderweg darstellt. Seit den sechziger Jahren des vergangenen Jahrhunderts
wird die Erziehungswissenschaft in Deutschland verstanden als eigene akademische Disziplin,
ZlKUHQGLQDQGHUHQ/lQGHUQSlGDJRJLVFKH7KHPHQYRQYHUVFKLHGHQHQ'LV]LSOLQHQEHDUEHLWHWZHUGHQ
In Deutschland existiert eine Dachgesellschaft, die in sich Teildisziplinen vereinigt. Themen und
Aufgaben der Erziehungsphilosophie sind zumeist Professuren der $OOJHPHLQHQ 3lGDJRJLN
zugeordnet.
Diese spezielle Organisation stellt den Kern des Befundes aber nicht in Frage, weil der
6LHJHV]XJHPSLULVFKHU)RUVFKXQJVPHWKRGHQXQGGLHZDFKVHQGH%HGHXWXQJLKUHU5HVXOWDWHIU3ROLWLN
und Gesellschaft in allen akademischen Kulturen festzustellen sind. Dabei ist nicht nur der Druck
JHZDFKVHQYHUZHUWEDUHV:LVVHQ]XHU]HXJHQDXFKLVWGHU6LQQIUSKLORVRSKLVFKHV)UDJHQJHIlKUGHW
zumal in einem Bereich, der kurzfristig Nutzen erwartet und auch sehen will. Aber das Problem liegt
tiefer.
Die zentrale Frage scheint zu sein, was aus der Erziehungsphilosophie wird, wenn ihre Fragen
und Befunde sich empirisch besser verifizieren lassen und dabei eine Philosophie der Erziehung keine
Rolle mehr spielt. Weiter fragt sich, wer die Erziehungsphilosophie braucht und wer sie liest, wenn sie
nicht mehr radikal ist, keine grossen Versprechungen mehr macht und Illusionen vermeidet? Doch
]XQlFKVW:DVLVWRGHUZDVYHUVWHKHQZLUXQWHUÄSKLORVRSK\RIHGXFDWLRQ³"
Philosophy of Education
(V JLEWQLFKW ÄGLH³ HLQHLQ VLFK JHVFKORVVHQH (U]LHKXQJVSKLORVRSKLH ZLHQRFKYRU ZHQLJHQ

Jahrzehnten fraglos angenommen werden konnte, insbesondere, nachdem sich die analytische
(U]LHKXQJVSKLORVRSKLH LP DQJHOVlFKVLVFKHQ 5DXP GXUFKJHVHW]W KDWWH +DUGLe 1960, Dearden 1982).
Aber schon 1942 stellte Nelson B. Henry3 als Herausgeber im 41. Jahrbuch der National Society for
WKH 6WXG\ RI (GXFDWLRQ Ä3KLORVRSKLHV RI (GXFDWLRQ³ YRU +HQU\ Angesichts der Breite und
)OOH GHU $QVlW]H ODJ GLH :DKO GHV 3OXUDOV DXFK QDKH ZlKUHQG LQ GHP %DQG VHOEVW DXFK QRFK das
*HJHQWHLO EHKDXSWHW ZHUGHQ NRQQWH QlPOLFK PLW 0RUWLPHU $GOHU GLH ([LVWHQ] GHU einen,
wirklichen Erziehungsphilosophie, die sich von der antiken Tradition her bestimmen sollte.
Die Diskussion dHUGUHLVVLJHUXQGYLHU]LJHU-DKUHLQGHQ9HUHLQLJWHQ6WDDWHQZDUJHSUlJWYRP
*HJHQVDW]GLHVHUNRQVHUYDWLYHQ(U]LHKXQJVSKLORVRSKLH]XUSURJUHVVLYHQ3lGDJRJLNGLHYRQ5RXVVHDX
XQG )U|EHO JHSUlJW ZXUGH XQG PLW -RKQ 'HZH\ LKUHQ SURPLQHQWHVWHQ )UVSUHFKHU IDQG, obwohl
'HZH\ QLH HLQHU UHLQHQ Ä.LQG]HQWULHUXQJ³ GDV :RUW JHUHGHW KDWWH (V JLQJ XP *HJHQVlW]H GLH
OHW]WOLFK SROLWLVFK DXVJHULFKWHW ZDUHQ XQG GLH GLH (U]LHKXQJVSKLORVRSKLH HKHU OlKPWHQ DOV
voranbrachten. Darauf reagierte die National Society for the Study of Education.
HUVFKLHQ LP -DKUEXFK GHU *HVHOOVFKDIW HLQ ZHLWHUHU %DQG EHU Ä3KLORVRSKLHV RI
(GXFDWLRQ³ 'HU &KDLUPDQ RI &RPPLWWHH ZDU HUQHXW -RKQ 6HLOHU %UXEDFKHU GHU DQ GHU <DOH
University Erziehungsphilosophie lehrte und der mit seinem Buch Modern Philosophies of Education

2
,QWULQVLFFRQFHSWLRQV³+HUEDUW6 83).
3
Nelson B. Henry (1883-ZDU3URIHVVRUIU(U]LHKXQJVSKLORVRSKLHDQGHU8QLYHUVLWlWYRQ&KLFDJR
19
%UXEDFKHUEHNDQQWZXUGH'LHVHU7LWHOZXUGHLP-DKUEXFKEHUQRPPHQHVJLQJDOVRDXFKGRUW
um moderne (U]LHKXQJVSKLORVRSKLHQ GLH VXSSOHPHQWlU ]X GHQ %HLWUlJHQ LP IUKHUHQ %DQG
verstanden werden sollten (HeQU\(GLWRU¶V3UHIDFH,PHUVWHQ%DQGYRQGHPLQ$XIODJHQ
([HPSODUH YHUNDXIW ZXUGHQ HEG NDPHQ ÄOHDGLQJ SKLORVRSKHUV RI HGXFDWLRQ³ ]X :RUW
ZlKUHQGGHU]ZHLWH%DQGIUÄPHQIURPJHQHUDOSKLORVRSK\³JH|IIQHWZXUGHHEG6
%HJUQGet wird das so:
Ä,Q WKH ILHOG RI JHQHUDO SKLORVRSK\ WKHUH DUH QRW RQO\ PRUH YDULHWLHV RI RSLQLRQ WKDQ LQ WKH
more limited field of education, but there are also a number of prominent philosophers, whose
views on education, if once worked out from their auWKRU¶VSUHPLVHVPD\ZHOOSURYLGHIUHVK
LQVLJKWVLQWRHGXFDWLRQDOSUREOHPV´HEG
0DQZROOWHDOVRGLH/lKPXQJEHUZLQGHQ7DWVlFKOLFKVWHOOWHQLP-DKUEXFKSURPLQHQWH
XQG ZHQLJHU SURPLQHQWH 3KLORVRSKHQ LKUH SlGDJRJLVFKHQ hEHUOHJXQJHQ vor. Die Bandbreite ist
enorm, sie reicht von Jacques Maritains neo-WKRPLVWLVFKHU (U]LHKXQJVSKLORVRSKLH EHU .HQQHWK
Burkes linguistischer Erziehungstheorie bis zu Herbert Feigls logisch-empirischer Analyse der
Erziehungsziele im Wissenschaftszeitalter. OnWRORJLVFKH $QVlW]H VLQG HEHQVR YHUWUHWHQ ZLH
realistische oder liberal christliche und auch die marxistische Erziehungsphilosophie wird
abgehandelt4 (Henry 1955).
Ä(U]LHKXQJ³ ZDU LQ GLHVHP =XVDPPHQKDQJ HLQIDFK QXU GDV 6WLFKZRUW IU JDQ]
unterschiedliche RHIOH[LRQHQXQG$QVlW]HGLHDXVJHQRPPHQGHQ%H]XJDXIGDV:RUWXQGGDPLWGDV
$VVR]LDWLRQVIHOGÄ(U]LHKXQJ³NHLQH6SH]LILNXQGDXFKNHLQHEHVRQGHUH.RPSHWHQ]HUNHQQHQODVVHQ
$EHUGDQQIUDJWVLFKZDV]ZLVFKHQGLHVHQYHUVFKLHGHQHQ3RVLWLRQHQGHUÄSKLORVRSKLHVRIHGXFDWLRQ³
das Gemeinsame sein soll, wenn es nicht einfach nur der Platz im Curriculum einer Ausbildung sein
kann.
Schon in der Diskussion des Jahrbuches von 1942 wurde festgehalten, dass es zahlreiche
(numerous) philosophies of education gebe und gHQDX GDV VFKlGOLFK VHL 'DV *HIKO KDEH VLFK
verbreitet, so Frederick Breed (1942, S. 289),5 ÄWKDW SKLORVRSK\ UHSUHVHQWV D IXWLOH DSSURDFK WR WKH
VROXWLRQVRIWKHZRUOG´9RQGDKHUVHLDXFKYHUVWlQGOLFKGDVVÄVWXGHQWVLQFRQVLGHUDEOHQXPEHUKDYH
turned thHLUEDFNRQSKLORVRSK\´HEG$OOHUGLQJVNDQQGHU1XW]HQGHUYRQGHQ6WXGHQWHQHUZDUWHW
wird, gerade von der Philosophie nicht eingehalten werden.
:DV KHXWH LQWHUQDWLRQDO XQWHU GHP %HJULII Ä3KLORVRSK\ RI (GXFDWLRQ³ YHUVWDQGHQ ZLUG
bezieht sich nicht auf einen einheitlichen Gegenstand oder auch nur auf eine anerkannte
0XVWHUGHILQLWLRQ VRQGHUQ DXI YLHOH XQG ZHLWJHKHQG XQYHUNQSIWH 6WUlQJH SKLORVRSKLVFKHU
5HIOH[LRQHQ GHU YHUVFKLHGHQVWHQ $UW $XFK Ä3KLORVRSKLH³LP 6LQQH YRQ PHWKRGLVFKHP 1DFKGHQNHQ
ist auf jedes Thema und alle Probleme hin anwendbar. Definitionen, was die Erziehungsphilosophie
sein soll, sind immer wieder versucht worden (Maloney 1985), aber es liegt in der Natur der Sache der
3KLORVRSKLHGDVVVLFKNHLQHJHJHQEHUDOOHQDQGHUHQGXUFKJHVHW]t hat.
2IWIROJWGLH(U]LHKXQJVSKLORVRSKLH$QVlW]HQXQG9HUIDKUHQGHUDOOJHPHLQHQ3KLORVRSKLH6R
JLEW HV LP 'HXWVFKODQG HLQH VFKPDOH SKlQRPHQRORJLVFKH 3lGDJRJLN GLH VLFK DQ 3KLORVRSKHQ ZLH
Edmund Husserl oder Emmanuel Levinas orientiert. In den siebziger Jahren gab es in verschiedenen
/lQGHUQHLQHVFKHLQEDUVWDUNHPDU[LVWLVFKH(U]LHKXQJVSKLORVRSKLHGLHVHLWGHPUDVDQWDQ(LQIOXVVXQG
Bedeutung verloren hat. Grossen Einfluss hatte in Deutschland oder Frankreich auch die
Existenzphilosophie, in der versuchW ZXUGH SlGDJRJLVFKH )UDJHQ PLW 5HNXUV DXI 0DUWLQ +HLGHJJHU
oder Jean-Paul Sartre zu bearbeiten, die selbst nicht viel dazu gesagt haben.
Es gibt also verschiedene Wege, Philosophie und Erziehung in Verbindung zu bringen. In der
Breite und Vielfalt der AQVlW]HRGHU5LFKWXQJHQNDQQPDQ=XRUGQXQJHQYHUVXFKHQXQGYHUVFKLHGHQH
7\SHQ GHU Ä(U]LHKXQJVSKLORVRSKLH³ XQWHUVFKHLGHQ ,P )ROJHQGHQ ZHUGH LFK IQI GLHVHU 7\SHQ
VNL]]LHUHQHVN|QQWHPHKUJHEHQDEHUGDVVFKHLQHQPLUGLHZLFKWLJVWHQ]XVHLQ
x General philosophy and education

x Normative traditions of philosophy of education
x Analytical philosophy of education

4
Verfasser des Artikels war Robert S. Cohen von der Boston University.
5
Fredrick S. Breed (1876-KDWWHDQGHU8QLYHUVLWlWYRQ0LFKLJDQVWXGLHUWXQGZHFKVHOWHDQGLH8QLYHUVLWlWYRQ
&KLFDJRZR]XQlFKVW$VVLVWHQ]SURIHVVRUZDUXQGGDQQHLQ2UGLQDULDWHUKLHOW
20
x Critical or postmodern philosophy of education

x Grand theories of education
'LHÄSKLORVRSK\RIHGXFDWLRQ³EHZHJWVLFKLQHLQHPGLVNXUVLYHQ)HOG das sehr stark von der

Geschichte der Philosophie und Theologie beeinflusst worden ist, also mit stetigem Rekurs auf
$XWRUHQXQG7KHRULHQGHU$QWLNHGHV0LWWHODOWHUVXQGGHUIUKHQ1HX]HLWGDEHLELVYRUNXU]HPQRFK
VWDUN JHSUlJW YRQ GHU FKULVWOLFKHQ 7KHRORJLH 'LH JURVVHQ 3lGDJRJHQ VHLW GHU 5HIRUPDWLRQ VLQG PLW
ZHQLJHQ$XVQDKPHQDOOHPlQQOLFKXQGSURWHVWDQWLVFK
'LH 7KHPHQ Ä(U]LHKXQJ³ HUXGLWLR XQG Ä%LOGXQJ³ HGXFDWLR VLQG VHLW GHU $QWLNH YRQ
Philosophen bearbeitet worden. Der bekannteste Philosoph der westlichen Antike ist Platon, der mit
der Paideia DXFKGLHHUVWHJURVVH(U]LHKXQJVSKLORVRSKLHYRUJHOHJWKDW3KLORVRSKHQUHIOHNWLHUHQEHU
(U]LHKXQJ XQG OHJHQ 7KHRULHQ YRU 'LHVHQ $QVDW] NDQQ PDQ DXFK DOV ÄSKLORVRSKHUV RQ HGXFDWLRQ³
bezeichnen. Erziehung ist nur eines ihrer Themen, und das in ganz unterschiedlicher Bedeutung und
Gewichtung. Dabei ist massgebend, was die allgemeine Philosophie eines Autor vorgibt.
Die Antike und nicht zuletzt die christliche Antike hat viele Erziehungsphilosophien
KHUYRUJHEUDFKWXQGGDEHLDXFKELVKHXWHIUDQGDXHUQGH.RQWURYHUVHQJHVRUJW'LHEHNDQQWHVWHLVWGLH
zwischen den Sophisten und den Platonikern um die Frage was gelehrt werden soll und welche Rolle
die Wahrheit spielen muss. Ebenfalls auf die Antike ]XUFNJHKWGHU6WUHLWXPGLH(UEVQGH]ZLVFKHQ
GHQ $XJXVWLQLNHUQ XQG GHQ 3HODJLDQHUQ GHQ HUVW 5RXVVHDX ZLUNOLFK JHO|VW QlPOLFK DOV EHUIOVVLJ
HUNOlUWKDW9RQGLHVHQXQGDQGHUHQÄELJTXHVWLRQV³RGHUGHPKLVWRULVFKHQ3UREOHPEHVWDQG]HKUWGLH
Erziehungsphilosophie bis heute, und zwar allein dadurch, dass sie sich auf die eigene Geschichte
bezieht.
Und das sind nur Fragen und Sichtweisen der griechisch-U|PLVFKHQ $QWLNH GLH VFKRQ LQ
%\]DQ]DQGHUVDXVJHVHKHQKDEHQXQGLQZHLWHUHQWIHUQWHQ.XOWXUUlXPHQ- Persien, China oder Japan -
VR JDU QLFKW YRUNRPPHQ ZlKUHQG HV LQ DOOHQ .XOWXUHQ Ä(U]LHKXQJ³ XQG GDPLW DXFK
Ä(U]LHKXQJVSKLORVRSKLH³JLEWGLHPLW$XWRUHQQDPHQYHUEXQGHQVLQGPDQGHQNHQXUDQ=DUDWKXVWUD
Konfuzius oder die Vertreter des Daoismus im mittelalterlichen Japan. Diese Philosophie ist keine
Erfindung des Abendlandes, wie zum Beispiel Mortimer Adler oder Eduard Spranger angenommen
haben.
$XFK QHX]HLWOLFKH 3KLORVRSKHQ KDEHQ VLFK LPPHU ZLHGHU EHU )UDJHQ GHU (U]LHKXQJ XQG
%LOGXQJJHlXVVHUWohne sich dabei auf diese Fragen zu spezialisieren. Die Reflexion setzt einfach die
gesamte Philosophie der jeweiligen Autoren voraus. Oft, etwa bei Kant oder Hegel, sind die Aussagen
EHU (U]LHKXQJ XQG %LOGXQJ HLQIDFK $QZHQGXQJVIlOOH GHU HLJHQHQ 3KLORVRSKie. Das heisst auch,
SlGDJRJLVFKH3UREOHPHQLFKWDQVLFK]XEHDUEHLWHQVRQGHUQVLHYRQGHUHLJHQHQ3KLORVRSKLHXQGLKUHQ
Theoremen her zu betrachten. Das ist etwa im Blick auf Ludwig Wittgenstein versucht worden und
hatte den besonderen Reiz, dass WittgenVWHLQ |VWHUUHLFKLVFKHU 9RONVVFKXOOHKUHU JHZHVHQ LVW
(Peters/Burbules/Smeyers 2008).6
(LQZHLWHUHU7\SXVYRQ(U]LHKXQJVSKLORVRSKLHEH]LHKWVLFKDXIGLH*HVFKLFKWHGHU3lGDJRJLN
Im Sinne von Hans-Georg Gadamer wird Geschichte als sinnstiftende und normativ massgebende
7UDGLWLRQ YHUVWDQGHQ DXI GLH VLFK QDFKIROJHQGH 3KLORVRSKHQ EH]LHKHQ N|QQHQ RGHU JDU PVVHQ ,Q
'HXWVFKODQG KDW YRU DOOHP GLH VR JHQDQQWH ÄJHLVWHVZLVVHQVFKDIWOLFKH 3lGDJRJLN³ LP $QVFKOXVV DQ
Herman Nohl Geschichte so verstanden (Oelkers 2006). Das Problem bei dieser Art von
Kanonisierung besteht darin, dass normative Traditionen selber geschichtliche Produkte sind und
NHLQHQREMHNWLYHQ*HKDOWKDEHQ9RUGHP-DKUKXQGHUWJDEHVHLQIDFKNHLQHQ.DQRQÄ*HVFKLFKWH
GHU3lGDJRJLN³GHUYRQDXVJHVXFKWHQ3HUVRQHQPHLVWHQV0lQQHUQJHWUDJHQZXUGH
Wer sich heute auf Rousseau, Pestalozzi oder Herbart bezieht, setzt deren Kanonisierung
YRUDXV ZDV HLQ UH]HSWLRQVSKLORVRSKLVFKHV 3UREOHP HLJHQHU $UW GDUVWHOOW 'HU .DQRQ VRUJW IU GLH
herausgehobene Position der Autoren und das wiederum setzt eine scharfe Selektion aller anderen
relevanten Namen voraus. Hinzu kommt, dass die Geschichtsschreibung lange nicht objektiv war,
HLQIDFKZHLO$QKlQJHUYRQ5RXVVHDX3HVWDOR]]LRGHU+HUEDUWIUGLHPDVVJHEHQGHQ,QWHUpretationen
gesorgt haben. Heute ist genau das fraglich geworden.

6
Ludwig Wittgenstein (1889-1951) besuchte 1919/1920 die Lehrerbildungsanstalt der Stadt Wien und war von 1920 bis
1926 VolksscKXOOHKUHULQGHQ|VWHUUHLFKLVFKHQ*HPHLQGHQ7UDWWHQEDFK3XFKEHUJDP6FKQHHEHUJXQG2WWHUWDO
21
(LQ GULWWHU 7\SXV YRQ (U]LHKXQJVSKLORVRSKLH HQWVWDQG PLW GHP ÄOLQJXLVWLF WXUQ³ LQ GHU
DQJHOVlFKVLVFKHQ 3KLORVRSKLH 1XQPHKU ZXUGH ]XP 8QWHUVXFKXQJVREMHNW ZDV ]XYRU IUDJORV
verwendet wurde QlPOLFK GLH 6SUDFKH GHU (U]LHKXQJ (U]LHKXQJ LVW HLQ JHVHOOVFKDIWOLFKHV XQG
|IIHQWOLFKHV7KHPDIUGDVNHLQHEHVRQGHUH:LVVHQVFKDIWVVSUDFKH]XU9HUIJXQJVWHKW'LH5HIOH[LRQ
verwendet die tradierte Alltagssprache. Israel Scheffler hat in seinem bis heute massgebenden Buch
The Language of Education GLH|IIHQWOLFKH6SUDFKHGHU(U]LHKXQJXQWHUVXFKWXQGGDPLWHLQHQ
Meilenstein gesetzt.
Schon zuvor sind einige Versuche in dieser Richtung unternommen worden (etwa von Hardie
19427 RGHU 2¶&RQQRU 8), aber erst Scheffler hat mit seinem Buch massgeblich die analytische
(U]LHKXQJVSKLORVRSKLH EHJUQGHW XQG QDFKKDOWLJ EHHLQIOXVVW 'LH $XIJDEHEHVWDQG GDULQ $XVGUFNH
GHU 8PJDQJVVSUDFKH ]X XQWHUVXFKHQ XQG VR VRZHLW ZLH P|JOLFK ]X NOlUHQ 'LH DQDO\WLVFKH
Er]LHKXQJVSKLORVRSKLH YHU]LFKWHWH DXI JURVVH 9HUVSUHFKHQ JLQJ QFKWHUQ YRU XQG ZDU LQ GHQ
sechziger und siebziger Jahre des vergangenen Jahrhunderts eine akademische Erfolgsgeschichte.
Diese Art der Sprachanalyse passte lange zum akademischen Mainstream in der
DQJHOVlFKVLVFKHQ8QLYHUVLWlWVSKLORVRSKLH6FKHIIOHURGHUDXFKHQJOLVFKH$XWRUHQZLH5LFKDUG3HWHUV
und Paul Hirst machten aus Randthemen der Philosophie Spezialthemen, die nicht nebenbei erledigt
werden konnten, sondern aufwendige Arbeit verlangten und oft zu Lebensthemen wurden. Der Grund
IU GHQ $XIZDQG LVW GDVV XPJDQJVVSUDFKOLFKH .RQ]HSWH QLFKW HLQIDFK GHILQLHUW ZHUGHQ N|QQHQ
VRQGHUQLP6LQQHYRQ:LWWJHQVWHLQDOV6SUDFKVSLHOHYHUVWDQGHQZHUGHQPVVHQGLHLKUHQ*HEUDXFK
XQGLKUH%HGHXWXQJYHUlQGHUQN|QQHQ
Trotz der akademischen Erfolge hat sich die analytische Erziehungsphilosophie nicht als
VWDUNH .UDIW HWDEOLHUHQ N|QQHQ 6LH EOLHE HLQH $QJHOHJHQKHLW YRQ 6SH]LDOLVWHQ GLH NDXP (LQIOXVV
QHKPHQ NRQQWHQ DXI |IIHQWOLFKH 'HEDWWHQ XQG LQ GHU 3KLORVRSKie selbst eher als Aussenseiter
ZDKUJHQRPPHQ ZXUGHQ =XGHP OlVVW VLFK PLW GHU $QDO\VH YRQ VSUDFKOLFKHQ .RQ]HSWHQ NDXP
EHDUEHLWHQ ZDVDQ SlGDJRJLVFKHQ7KHPHQ ELOGXQJVSROLWLVFK GLVNXWLHUW ZLUG 2GHU DEHUGLH $XIJDEH
LVW ]X ]HLWDXIZlQGLJ HWZD ZHQQ PDQ GDUDQ GHQNW ZDV HV NRVWHQ ZUGH GLH 3KLORVRSKLH YRQ 3LVD
sprachanalytisch zu untersuchen.
,Q GHU DNDGHPLVFKHQ 3KLORVRSKLH ZLUG ÄHGXFDWLRQ³ DOV .RQ]HSW LQ]ZLVFKHQ QXU QRFK VHOWHQ
WKHPDWLVLHUW ,Q 'HXWVFKODQG ZLUG DXI Ä%LOGXQJ³ LPPHU GDQQ ]XUFNJHJULIIHQ ZHQQ die Empirie zu
EHUPlFKWLJHUVFKHLQW'DQQZLUGGLHÄ%LOGXQJGHV6XEMHNWV³EHVFKZRUHQXQGDXI+XPEROGW+HJHO
oder auch auf die Pariser Manuskripte des jungen Marx verwiesen. Aber das sind Appelle oder
3URWHVWQRWHQXQGQLFKWZLUNOLFKHLQH$XIJDEHIUHLQH akademische Disziplin, die sich nicht einfach
auf eine wie immer glorreiche und stets vieldeutige Vergangenheit verlassen kann.
-DKU]HKQWH ODQJ KDEHQ JHUDGH DQJHOVlFKVLVFKH 3KLORVRSKHQ YRQ $OIUHG :KLWHKHDG ELV
Bertrand Russell sich immer wieder mit Fragen der Erziehung und des Unterrichts auseinandergesetzt.
+HXWLJH DOOJHPHLQH 3KLORVRSKHQ EHIDVVHQ VLFK VWDWW PLW ÄHGXFDWLRQ³ HKHU PLW SV\FKRORJLVFKHQ
Theorien, die nicht politisch vorbelastet sind und inzwischen einen starken empirischen Gehalt
gewonnen haben, etwa solchen des Lernen und Verhaltens, der Entwicklung oder der Kognition, die
DQVFKOXVVIlKLJVLQGDQNODVVLVFKHSKLORVRSKLVFKH)UDJHVWHOOXQJHQGHV'HQNHQVRGHUGHV*HLVWHV
Ein vierter Typus von Erziehungsphilosophie reagiert auf den Tatbestand, dass Erziehung
VWlQGLJ (UZDUWXQJHQ VWHLJHUW XQG ]XJOHLFK HQWWlXVFKW HLQIDFK ZHLO NHLQH (U]LHKXQJVSKLORVRSKLH GDV
3UD[LVIHOG DQGHUV HUUHLFKW DOV LQ )RUP YRQ 6SUDFKVSLHOHQ 'LHVHU =ZHLJ ZLUG ÄFULWLFDO SHGDJRJ\³
JHQDQQW XQG KDW VLFK ]XQlFKVW DQ DPHULNDQLVFKHQ RGHU LQ $PHULND UH]LSLHUWHQ 5HIRUPSlGDJRJHQ
orientiert. Der philosophische Habitus dieser Richtung war nicht Analyse, sondern Kritik und Protest.
$XI GLHVHP :HJH ZDU HV P|JOLFK JHVHOOVFKDIWOLFKH 0LVVVWlQGH ]X WKHPDWLVLHUHQ ZRPLW DEHU NHLQH
wirklichen Forschungsthemen verbunden waren, einzig die Kritik konnte auf Dauer gestellt werden.
'DVlQGHUWHVLFKPLWGHU5H]HSWLRQGHV:HUNHVYRQ0LFKHO)RXFDXOW1XQPHKUZXUGHQQHXH
XQG GDXHUKDIWH 7KHPHQ JHIXQGHQ HWZD EH]RJHQ DXI GLH 0LNURSK\VLN GHU 0DFKW LQ SlGDJRgischen
%H]LHKXQJHQGLHXQWHUVFKLHGOLFKH%HKDQGOXQJGHU*HVFKOHFKWHURGHUGHQ8PJDQJPLW0LQRULWlWHQ
Diese Themen konnten nicht bearbeitet werden ohne einen Blick auf Praxisfelder. Die klassische

7
Charles Dunn Hardie (1911-2002) stammte aus Glasgow und studierte bei Ludwig Wittgenstein in Cambridge. Er wurde
1946 an die University of Tasmania in Australien berufen, wo er sein akademisches Leben verbrachte. Er verliess seine
Professur 1976.
8
'DQLHO-RKQ2¶&RQQRU-GHUEHL5XGROI&DUQDSLQ&KLFDJRSURPRYLHUWHZDU3URIHVVRUIU3KLORVRSKLHDQ
GHQ8QLYHUVLWlWHQ/LYHUSRROXQG([HWHU
22
0HWKRGH GHU $QZHQGXQJ YRQ DOOJHPHLQHQ 3KLORVRSKLHQ DXI Sldagogische Fragestellungen wurde
GDPLWLQGHQ+LQWHUJUXQGJHGUlQJWRGHUDXIGLHVH:HLVHQXW]EDUJHPDFKW
(LQ IQIWHU 7\SXV ZlUHQ GLH JUDQG WKHRULHV GHU QHXHUHQ SKLORVRSK\ RI HGXFDWLRQ
Bildungsphilosophen haben in ihrem eigenen Feld Theorien der Erziehung und genauer des Konzepts
der Erziehung entwickelt, die nicht einfach aus einer allgemeinen Philosophie abgeleitet worden sind.
'LHVH7KHRULHQN|QQHQZHLWHUGLVNXWLHUWZHUGHQDOVRPDQNDQQYHUVXFKHQVLHHQWZHGHU]XYHUEHVVHUQ
RGHUDEHU ]X HQWNUlIWHQXQG $OWHUQDWLYHQ LQV 6SLHO ]X EULQJHQ*HIUDJW ZLUG ZDV XQWHU Ä(U]LHKXQJ³
YHUVWDQGHQXQGZLHGDV.RQ]HSWLQWKHRUHWLVFKHQhEHUOHJXQJHQJHEUDXFKWZHUGHQVROO
(LQHVROFKH7KHRULHLVWGLH7KHVHGHUÄHGXFDWLRQDVLQLWLDWLRQ³GLHYRQ0LFKDHO2DNHVKRWWXQG
Richard Peters entwickelt worden ist. Die These war in den siebziger und achtziger Jahren
HLQIOXVVUHLFKXQGLVWXQOlQJVWHUQHXWDXIJHJULIIHQZRUGHQRKQHGDV)HOGMHPDOVZLHGHULQGHU%UHLWH
]X EHVWLPPHQ (LQH DQGHUH DOOJHPHLQH 7KHRULH GHU (U]LHKXQJ LVW ÄHGXFDWLRQ DV H[SHULHQFH³ GLH LP
DPHULNDQLVFKHQ 3UDJPDWLVPXV HQWZLFNHOW ZRUGHQLVW bKQOLFK ZLHGLH ,QLWLDWLRQVWKHRULH HQWKlOW DXFK
die Erfahrungstheorie eine Vielzahl von Problemen, die sich dann stellen, wenn man zu den Theorien
in Distanz tritt.
Beide ThesHQKDEHQHLQHXQPLWWHOEDUH3ODXVLELOLWlWIUVLFK'RFKZHQQ(U]LHKXQJGDVVHOEHLVW
ZLH (UIDKUXQJ GDQQ LVW HLQHU YRQ EHLGHQ %HJULIIHQ EHUIOVVLJ $EHU (U]LHKXQJ KlQJW YRQ =LHOHQ
RGHU,QWHQWLRQHQDEZlKUHQG(UIDKUXQJDXFKRKQH,QWHQWLRQHQ]XVWDQGHNRPPW. Erziehung verlangt
$QOlVVH XQG 2UWH GLH ]X HLQHU EHVWLPPWHQ (UIDKUXQJ IKUHQ DEHU QLFKW HLQIDFK LQ GHU DOOJHPHLQHQ
(UIDKUXQJDXIJHKHQbKQOLFKLVWDXFKGLH,QLWLDWLRQVWKHVHIUDJOLFKZHQQQLFKWHLQPDONODULVWZRKLQ
initiiert wird, was allein mit der 8QWHUVFKHLGXQJ YRQ ÄIRUPV RI NQRZOHGJH³ +LUVW NDXP
DXVUHLFKHQG HUNOlUW LVW $XFK HLQH 7KHRULH GHV &XUULFXOXPV GUIWH GDEHL DQ LKUH *UHQ]HQ VWRVVHQ
VRIHUQGDPLWOHGLJOLFK:LVVHQLQ6FKXOIlFKHUQRGHUKLVWRULVFKHV:LVVHQHUIDVVWZLUG3HWULH6
24-28).
%HWUDFKWHWPDQGLH(U]LHKXQJVSKLORVRSKLHLQHLQHPKLVWRULVFKHQ/lQJVVFKQLWWXQGIUDJWQDFK
GHQ (LQIOVVHQ YHUVFKLHGHQHU 5LFKWXQJHQ XQG $XWRUHQ GDQQ OlVVW VLFK )ROJHQGHV IHVWKDOWHQ 'HU
(LQIOXVVGHVGHXWVFKHQ,GHDOLVPXVLVWHEHQVRVWDUN]XUFNJegangen wie der Bezug auf Varianten der
FKULVWOLFKHQ0HWDSK\VLNGLHQRFKYRUIQI]LJ-DKUHQGHQNEHVWLPPHQGZDUHQ+HXWHGRPLQLHUHQGHU
DPHULNDQLVFKH 3UDJPDWLVPXV XQG GLH .RJQLWLRQVSV\FKRORJLH GDV ZHLWHUH SlGDJRJLVFKH
Reflexionsfeld. John Dewey und Jean Piaget sind die meist zitierten Autoren im Feld, wobei
IHVWJHKDOWHQZHUGHQPXVVGDVVVLHZHLWJHKHQGZDKUJHQRPPHQZHUGHQDOVÄSURJUHVVLYH³3lGDJRJHQ
und so nur in Ausschnitten ihres Werkes.
Dieser Fall zeigt auch, welchen starken Einfluss die Historiografie GHU5HIRUPSlGDJRJLNDXI
SlGDJRJLVFKHV 'HQNHQ LPPHU QRFK KDW 'HZH\ RGHU 3LDJHW ZHUGHQ DOV *DUDQWHQ IU
UHIRUPSlGDJRJLVFKH :DKUKHLWHQ YHUVWDQGHQ DOVR ]HLWORV XQG XQDEKlQJLJ YRP (QWVWHKXQJVNRQWH[W
LKUHU6FKULIWHQ6LHVRUJHQIU2ULHQWLHUXQJDEHUVLQGGDQQDXFKOHLFKWHLQPDOVDNURVDQNWZlKUHQGGLH
Historisierung genau das verhindert. Sie durchbricht den Vorrang des Textes, wie Richard Kohler
(2008) am Beispiel von Jean Piaget nachgewiesen hat.
$EHU WURW] DOOHU 5HODWLYLHUXQJHQ GHV .DQRQV ÄJURVVHU 3lGDJRJHQ³ KDEHQ 3KLORVRSKHQ ZLH
Platon, Rousseau oder Herbart immer noch Einfluss auf die heutige Erziehungsphilosophie. Es ist
auch nicht ganz leicht, sich von ihren Lehren zu trennen oder wenigstens in Distanz zu treten, weil sie
GHQ.HUQGHUSlGDJRJLVFKHQ7UDGition auszumachen scheinen. Am Beispiel gesagt: Auch heute noch
KDEHQHV6RSKLVWHQVFKZHUREZRKOVLHGRFKGLH|IIHQWOLFKHQ/HKUHUZDUHQXQGDQGHUVDOV3ODWRXP
die Begrenztheit ihrer Konzepte wussten.
Der Einfluss von Rousseaus Emile auf die ErziehungsphLORVRSKLH GHU ]HLWJHQ|VVLVFK NDXP
QDFKZHLVEDU LVW KDW PLW GHU 5RPDQWLN XQG YRU DOOHP GHU ÄNLQG]HQWULHUWHQ³ 5HIRUPSlGDJRJLN HLQ
$XVPDVVDQJHQRPPHQGDVNDXPEHUVFKlW]WZHUGHQNDQQ5RXVVHDXEHVHW]WGLH7KHRULHGHV.LQGHV
und so die zentrale Orientierung GHV PRGHUQHQ SlGDJRJLVFKHQ 'HQNHQV 1LFKW RKQH *UXQG YHUVWHKW
sich Piaget von Rousseau her, obwohl seine genetische Epistemologie nichts mit dem zu tun hat, was
Rousseau unter, (QWZLFNOXQJGHU1DWXU³YHUVWDQGHQKDW2HONHUV
Herbart schliesslich steht hinter vielen Versuchen, Stufen des Schulunterrichts zu beschreiben.
1HXHUH$QVlW]HKDEHQQLFKW]XIlOOLJZLHEHL+HUEDUWYLHU6WXIHQ9 und heissen nur anders. Das mag den
WULYLDOHQ *UXQG KDEHQ HLQHQ ]HLWOLFK EHVFKUlQNWHQ 6FKXOXQWHUULFKW QLFKW DQGHUV DOs so fassen zu

9
$QDO\VH6\QWKHVH$VVR]LDWLRQXQG6\VWHP$QNQSIHQDQGDVYRUKDQGHQH:LVVHQGHU6FKOHU'DUVWHOOXQJGHV1HXHQ
9HUNQSIXQJGHV1HXHQPLWGHP%HNDQQWHQ(LQRUGQXQJXQG$QZHQGXQJGHV:LVVHQV
23
N|QQHQ 0HKU 6WXIHQ ZlUHQ ]HLW|NRQRPLVFK JDU QLFKW XQWHU]XEULQJHQ $XI GHU DQGHUHQ 6HLWH ZLUG
GDPLWGLH8QWHUULFKWVWKHRULHYRQ+HUEDUWYRUDXVJHVHW]WRKQHGDVVGDPLWHLQH'LVWDQ]YHUEXQGHQZlUH
Ä8QWHUULFKW³ EOHLEW VR DOV .RQ]HSW GDXHUKDIW Iixiert und einer weiteren begrifflichen Untersuchung
entzogen.
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ZHLO 3KLORVRSKLH HLJHQWOLFK 'LVWDQ] YRUDXVVHW]W ZlKUHQG (U]LHKXQJVSKLORVRSKLH RIW VHOEHU als
EU]LHKXQJ YHUVWDQGHQ ZLUG ,Q GLHVHQ )lOOHQ ZHUGHQ SKLORVRSKLVFKH $XVVDJHQ YHUVWDQGHQ DOV
$QOHLWXQJ ]XU 9HUlQGHUXQJ GHU 3UD[LV GLH DOV VROFKH DEHU LQ GHU 3KLORVRSKLH JDU QLFKW YRUNRPPW
Erziehung als Praxis folgt nicht einfach dem, was die Erziehungsphilosophie vorgibt oder vorzugeben
VFKHLQW'LHVH'LIIHUHQ]ZLUGRIWQLFKWJHVHKHQRGHUZHQLJVWHQVQLFKWJHEKUHQGEHDFKWHW
What is left for philosophy of education?
(LQHQ 9RUVFKODJ ZDV XQWHU Ä(U]LHKXQJVSKLORVRSKLH³ SUDNWLVFK YHUVWDQGHQ ZHUGHQ VROO KDW
deU DPHULNDQLVFKH 3KLORVRSK 1LFKRODV & %XUEXOHV YRU PHKU DOV ]HKQ -DKUHQ JHPDFKW )U LKQ LVW
(U]LHKXQJVSKLORVRSKLH HLQIDFK GLH *HOHJHQKHLW ]XP *HVSUlFK YRQ 3KLORVRSKHQ RGHU SKLORVRSKLVFK
,QWHUHVVLHUWHQEHUSlGDJRJLVFKH7KHPHQDas wird wie folgt gefasst:
Ä3KLORVRSK\RIHGXFDWLRQWRGD\UHSUHVHQWVWKRVHHQJDJHGLQRQJRLQJFRQYHUVDWLRQVLQSHUVRQ
or in print, about certain issues, in full awareness of their diversity and eclecticism of method,
while retaining a degree of openness about who else might need to be drawn into those
conversations. What counts as philosophy of education is simply what these collective
processes of deliberation, paper reviewing, and public discourse acknowledge and accept as
SHUWLQHQWWRDVHWRIVKDUHGFRQFHUQV³%XUEXOHV
2000).
Doch jede wissenschaftliche Disziplin orientiert sich an Standards des Wissens, der Methode
XQGGHU.RQWUROOHGHU(UJHEQLVVH$QGHUVDOVLQGHPGHPRNUDWLVFKHQ'LVNXUVXQWHU%UJHUQNDQQRGHU
ZLOO DXFK QLFKW MHGHU WHLOQHKPHQ )U GHQ =XJDQJ LVW GLH .RPSHtenz ausschlaggebend, was
JOHLFKHUPDVVHQ IU GLH 2ULJLQDOLWlW GHU )UDJHVWHOOXQJ GHQ =XJULII DXI GDV ELVKHULJH :LVVHQ XQG GHU
5DQJLQHLQHU)RUVFKXQJVJHPHLQVFKDIW]XWULIIW'DVJLOWDXFKIUGLH3KLORVRSK\RI(GXFDWLRQ6LHJHO
1995).
Im Falle von Themen der Erziehung und Bildung ist der Ausschluss problematisch, weil es
VLFK XP |IIHQWOLFKH 7KHPHQ KDQGHOW GLH MHGHQ EHWUHIIHQ ,QVRIHUQ PVVWH DXFK MHGHU DQ HLQHP
SKLORVRSKLVFKHQ'LVNXUVWHLOQHKPHQN|QQHQ'LHVHV'LOHPPDLVWLQGHU9HUJDQJHQKHLWLQVEHVRQGHUH
LQ GHU DPHULNDQLVFKHQ (U]LHKXQJVSKLORVRSKLH VWDUN GLVNXWLHUW ZRUGHQ RKQH HLQHU /|VXQJ
nahezukommen. Von akademischer Erziehungsphilosophie kann nur die Rede sein, wenn die
'LVNXWDQWHQ EHU HLQH GLHVEH]JOLFKH $XVELOGXQJ YHUIJHQ RGHU DQGHUV GD]XJHK|UHQ (s ist, anders
gesagt, eine spezialisierte Kommunikationsgemeinschaft.
$EHU GHU %HJULII LVW QLFKW JHVFKW]W MHGHU NDQQ VLFK Ä3KLORVRSK³ QHQQHQ XQG Ä3KLORVRSKLH³
EHWUHLEHQhEHU=XODVVXQJXQG$XVVFKOXVVHQWVFKHLGHQGHIDFWRGLH3XEOLNDWLRQVRUJDQHGHU'LV]Lplin,
also Verlage, Zeitschriften, Kongresse und Netzwerke. Philosophen diskutieren dann mit anderen
3KLORVRSKHQZlKUHQGGHU$QVSUXFKGDKLQJHKWHLQHJU|VVHUHgIIHQWOLFKNHLW]XHUUHLFKHQXQGVLHIU
die eigenen Themen zu interessieren. In dieser Spannung steht besonders die Erziehungsphilosophie,
auch weil sie Probleme bearbeitet, die sie nicht selbst setzt.
$XIGHUDQGHUHQ6HLWH(LQHDNDGHPLVFKH'LV]LSOLQKDWQXU%HVWDQGZHQQVLHLPVWDQGHLVWIU
GLH HLJHQH .RQWLQXLWlW ]X VRUJHQ 'DV JHVFKLHKW PLW GHr Bildung von geeignetem Nachwuchs, aber
DXFKPLWNRQVWDQWJHKDOWHQHQ7KHPHQGLHQLFKWEHOLHELJJHZHFKVHOWZHUGHQN|QQHQZHLODQGHUVQLFKW
QDFKJHZLHVHQZHUGHQNDQQGDVVVLHLQGHUJHERWHQHQ=HLWVHUL|VEHDUEHLWHWZRUGHQVLQG,QIUKHUHQ
Zeiten war die .RQWLQXLWlWOHLFKWKHU]XVWHOOHQLQGHPPDQVLFKHLQIDFKDXIJURVVH3KLORVRSKHQEHUXIHQ
hat, die dann kanonisiert worden sind.
Heute sind diese philosophischen Paradigmen zerfallen oder selbst Objekt historisch-kritischer
Forschung. In der neueren IdeengescKLFKWHLVWHVQLFKWPHKUVRHLQIDFKP|JOLFKVLFKRKQH%HDFKWXQJ
des Kontexts einfach auf bestimmte Namen zu berufen. Oft betreibt man dann nur name-dropping
RGHUOlVVWDQGHUHIUVLFKVSUHFKHQZlKUHQG)RUVFKXQJDXFKLQGHU(U]LHKXQJVSKLORVRSKLHQXUKHLVVen
24
NDQQ ]X HLJHQHQ /|VXQJHQ ]X NRPPHQ 'LH %HGLQJXQJHQ VLQG DQVSUXFKVYROOHU JHZRUGHQ DXFK LP
Blick auf die Geschichte.
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PVVHQ XQDEKlQJLJ XQG DXV KHXWLJHU 6LFKW EHUSUIW ZHUGHQ :DV HLQ EHVWLPPWHU 3KLORVRSK
EH]ZHLIHOWRGHUDEJHOHKQWKDWPXVVQHXLQ5HFKQXQJJHVWHOOWZHUGHQN|QQHQ'DVJLOWLQVEHVRQGHUH
GDQQZHQQHVGHQ9RUOLHEHQKHXWLJHU,QWHUSUHWHQZLGHUVSULFKW'LH3UHLVJDEHYRQVLFKHUHQ$QVlW]HQ
etwa des KanWLDQLVPXV RGHU GHV +HJHOLDQLVPXV KDW )ROJHQ IU GLH ,GHQWLWlW ZHLO GDPLW ]XJOHLFK
Sicherheiten verlorengehen. Ausserdem fragt sich, wie dann mit der Geschichte der Philosophie
umgegangen werden soll.
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DXI JHVFKORVVHQH 7KHRULHQ GHU 9HUJDQJHQKHLW DEVLFKHUQ ,P 6LQQH YRQ 4XHQWLQ 6NLQQHU PVVHQ GLH
grossen Theorien historisiert, also im Kontext ihrer Entstehung verstanden werden. Diese Distanz zu
dem, was Tradition genannt wird, ist eine vorrangige philosophische Aufgabe, die mit dem fairen
9HUJOHLFKYRQ7KHRULHQXQG.RQ]HSWHQLPKLVWRULVFKHQ/lQJVVFKQLWW]XWXQKDW-HGHJURVVH7KHRULH
hatte Gegner und deren Argumente werden nicht einfach dadurch widerlegt, dass sich eine Theorie
durchsetzt und mit ihr die Gegner diskreditiert oder vergessen werden.
Aber es geht nicht nur um die Kritik einer unbefragten Tradition. Diese Kritik sorgt lediglich
GDIU PLW *HZLVVKHLWHQ YRUVLFKWLJ ]X VHLQ GLH VLFK QLFKW GDGXUFK JHZLQnen lassen, dass bestimmte
Autoren ausgezeichnet werden, von denen die Reflexion nicht nur ihren Ausgang nimmt, sondern auf
die sie dann auch leicht festgelegt wird. Abgesehen davon, die Erziehungsphilosophie hat auch die
$XIJDEH |IIHQWOLFKH 7KHPHQ ]X EHDrbeiten, die sich mit ihren Kernthemen Erziehung und Bildung
verbinden.
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'LH (U]LHKXQJVSKLORVRSKLH PXVV DOVR |IIHQWOLFK 3RVLWLRQ EH]LHKHQ YHUVFKLHGHQH 6HLWHQ
DEZlJHQ XQG EHVWLPPWH $UJXPHQWH JHJHQEHU DQGHUHQ EHNUlIWLJHQ RGHU DEVFKZlFKHQ ,Q GLHVHP
6LQQHZlUHGHU(U]LHKXQJVSKLORVRSKHLQH|IIHQWOLFKH3HUVRQRKQHGDPLWGHQWUDGLWLRQHOOHQ6WDWXVGHV
moralistischen Intellektuellen zu verbinden, der seine eigene PhilosoSKLHDOVEHUOHJHQEHWUDFKWHW
(LQH JHQXLQ ELOGXQJVSKLORVRSKLVFKH $XIJDEH LVW GLH .ULWLN XQG .OlUXQJ YRQ ]HQWUDOHQ XQG
VWDUN JHZLFKWHWHQ SlGDJRJLVFKHQ .DWHJRULHQ GHV |IIHQWOLFKHQ 'LVNXUVHV HWZD GLH
Ä&KDQFHQJOHLFKKHLW³ RGHU Ä%LOGXQJVJHUHFKWLJNHLW³ 6HW]W man Konzepte wie diese unter einen
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erziehungsphilosophische Fragestellungen. Das gilt auch in dem Sinne, dass die Bildungsphilosophie
DXI GLH HLJHQHQ 3UREOHPH GHU ÄFODULILFDWLRQ RI FRQFHSWV³ YHUZHLVW HWZD DXI 9DJKHLWHQ GLH
unvermeidbar sind (Black 1949).
Erziehungsphilosophie hat aber gerade im Blick auf die Lebenswelten eigene Risiken. Sie
zeigen sich insbesondere dann, wenn die philosophische Reflexion die SelbstYHUVWlQGOLFKNHLWHQ GHU
DOOWlJOLFKHQ%HJULIIHLQ)UDJHVWHOOWÄ.ODU³LVWHLQ%HJULIIQXULPQDLYHQOHEHQVZHOWOLFKHQ*HEUDXFK
ÄNODU³ PHLQW GDQQ HLQIDFK )UHLVHLQ YRQ 6NHSVLV XQG VR VHOEVWYHUVWlQGOLFK 'LHVH OHEHQVZHOWOLFKH
Sicherheit wird durchbrochen, wenQSKLORVRSKLVFKJHIUDJWZLUGZDVGHU%HJULIIÄPHLQW³
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%HJULIIV QLFKW GD]X GDVV GLH OHEHQVZHOWOLFKH 9HUZHQGXQJ VLFK lQGHUW 6HLW GHU $QWLNH LVW YHUVXFKW
ZRUGHQ Ä(U]LHKXQJ³ SKLORVRSKLVFK SUl]LVHU ]X IDVVHQ RGHU GDPLW HLQH HODERULHUWH 7KHRULH ]X
YHUELQGHQ (LQH VROFKH 7KHRULH IKUW DEHU QLH XQG GDV LVW GHU ]ZHLWH 7HLO GHV 3UREOHPV DXI HLQH
DEVFKOLHVVHQGH .OlUXQJ GHU %HGHXWXQJ 'LH DOOWDJVVSUDFKOLFKHQ %HJULIIH EOHLEen vieldeutig und die
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IUQDFKIROJHQGH3KLORVRSKHQ
,P 6LQQH GHV MXQJHQ -UJHQ +DEHUPDV JHVDJW 'LH 8PJDQJVVSUDFKH LVW GLH OHW]WH
Metasprache, hinter sLH NDQQ GLH 5HIOH[LRQ QLFKW ]XUFN MHGHQIDOOV GDQQ QLFKW ZHQQ PDQ VSUHFKHQ
RGHU HLQ *HVSUlFK IKUHQ ZLOO -HQVHLWV GDYRQ LVW HLQIDFK 6FKZHLJHQ LP 6LQQH YRQ :LWWJHQVWHLQV
Theorie der Sprachspiele. Dann aber fragt sich, was mit den Resultaten der Erziehungsphilosophie
angefangen werden soll. Man kann die Frage auch so stellen, ob Erziehungsphilosophie mehr ist als
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YHUZHQGHW ZHUGHQ LQ )UDJH ]X VWHOOHQ Ä.ODUKHLW³ LVW RKQHKLQ QXU LP %OLFN DXI GDV HLJHQH
3KLORVRSKLHUHQP|JOLFK
$XIGHUDQGHUHQ6HLWHKDWHVLQWHOOHNWXHOOH9RUWHLOHZHQQ6LFKHUKHLWHQHUVFKWWHUWZHUGHQ'DV
JLOWJHUDGHDXFKLP%OLFNDXIGLHSRSXOlUHQ.RQ]HSWHGHUHPSLULVFKHQ%LOGXQJVIRUVFKXQJLagemann
25
2000; Philipps 2009). Vorausgesetzt ist dabei die Theoriearbeit der Bildungsforschung selbst und die
$UW XQG :HLVH ZLH GHUHQ .RQ]HSWH ZDKUJHQRPPHQ ZHUGHQ LQ GHQ SlGDJRJLVFKHQ 3URIHVVLRQHQ
JOHLFKHUPDVVHQZLHLQGHUJU|VVHUHQgIIHQWOLFKNHLW
KateJRULHQ ZLH Ä.RPSHWHQ]³ RGHU Ä%LOGXQJVVWDQGDUGV³ VROOWHQ HLQHU QDFKKDOWLJHQ
erziehungsphilosophischen Kritik unterzogen werden, sie sind nicht lediglich Moden, sondern haben
)ROJHQ DXI GLH $UW XQG :HLVH ZLH EHU (U]LHKXQJ XQG %LOGXQJ QDFKJHGDFKW ZLUG :HU etwa die
Ä,PSOHPHQWDWLRQ YRQ %LOGXQJVVWDQGDUGV³ LP $XJH KDW YHUZHQGHW QLFKW QXU HLQHQ EHVWLPPWHQ
$XVGUXFN VRQGHUQ IRUPXOLHUW ]XJOHLFK HLQH (UZDUWXQJ QlPOLFK GDVV P|JOLFK LVW XQG :LUNOLFKNHLW
wird, was der Ausdruck nahelegt.
Erziehungsphilosophie, anders gesagt, macht deutlich, welche Philosophie sich hinter den
.RQ]HSWHQ YHUELUJW 'DV JLOW ]XP %HLVSLHO DXFK IU GLH VRJHQDQQWH Ä2XWSXW-2ULHQWLHUXQJ³ GLH DXV
EHVWLPPWHQ |NRQRPLVFKHQ 3KLORVRSKLHQ EHUQRPPHQ ZXUGHQ RKQH GDVV NODU JHZHVHQ ZlUH ZDV
damit iQGHQSURIHVVLRQHOOHQ)HOGHUQLQGHU3lGDJRJLNDXVJHO|VWZRUGHQLVW+LQWHUMHGHU(PSLULHVWHKW
eine Philosophie, die meistens nicht elaboriert ist und oft nur die Intuition der Forschung darstellt.
Empirie ist immer auch eine Normierung, nur dass diese Voraussetzung nicht sichtbar wird.
$EHU MHGHU )UDJHERJHQ XQG MHGHV ,QWHUYLHZ KDEHQ HLQH 3KLORVRSKLH DQGHUV ZlUH HV NDXP
SODXVLEHOEHUKDXSW)UDJHQ]XVWHOOHQ(PSLULNHULQWHUHVVLHUHQVLFKIUGLHVHQRUPDWLYH6HLWHGLHDXFK
EHL JHVFKlUIWHQ %HJULIIHQ LPPHU JHJHEHQ LVW LQ DOOHU 5HJHO QLFKW ,QWHUHVVDQW IU )RUVFKHU VLQG GLH
Validierung der Fragen und die statistische Auswertung der Fragen, nicht das stillschweigend
YRUDXVJHVHW]WH 1RUPDWLYH +LHU N|QQWHQ (PSLULNHU XQG (U]LHKXQJVSKLORVRSKHQ IUXFKWEDU
zusammenDUEHLWHQ 'DV JLOW DXFK IU GLH :LUNOLFKNHLWVLPSOLNDWLRQHQ GHU HPSLULVFKHQ
%LOGXQJVIRUVFKXQJ HWZD ZHQQ /HLVWXQJVPHVVXQJ EHU GDV KLQDXV YHUDOOJHPHLQHUW ZLUG ZDV
0HVVXQJHQEHUKDXSWQXUOHLVWHQN|QQHQ
=X GHQ HU]LHKXQJVSKLORVRSKLVFKHQ $XIJDEHQ JHK|UW DXFh die Kritik der eigenen Konzepte.
Israel Scheffler hat seinerzeit nur die Logik von Metaphern oder Definitionen in der Erziehung
XQWHUVXFKW QLFKW MHGRFK GLH KLVWRULVFKHQ ,QKDOWH GHU SlGDJRJLVFKHQ 6SUDFKH 2HONHUV
Metaphern in der Erziehung sind als solche nicht gekennzeichnet, sondern werden einfach mit starken
5HDOLWlWVLPSOLNDWLRQHQ YHUZHQGHW 'LH SKLORVRSKLVFKH $QDO\VH NDQQ GDV DXI]HLJHQ XQG PLW HLQHU
.ULWLNDQGHUGDPLWRIWYHUEXQGHQHQSlGDJRJLVFKHQ'RJPDWLNYHUELQGHQ
'DV JLOW HWZD IU GLH 5HGHZHLVHQ GHU Ä.LQG]HQWULHUXQJ³ RGHU GHU Ä1DWXU GHV .LQGHV³ GLH
VFKRQ&KDUOHV+DUGLHDQJHJULIIHQKDWWHXQGGLHELVKHXWHDEHUGHQ|IIHQWOLFKHQ'LVNXUVGHU(U]LHKXQJ
QDFKKDOWLJEHVWLPPHQ$EHUZHQQHVKHLVVWÄGDV.LQGVWHKWLP=HQWUXP³KDWPDQQXUHLQH0Htapher
bewegt, zudem eine traditionsreiche, die auf die theologische Geometrie des 17. Jahrhunderts
]XUFNJHKW 'HU .HUQEHJULII Ä(U]LHKXQJ³ LVW HEHQIDOOV HLQH 0HWDSKHU DEHU ZLUG QLFKW VR
wahrgenommen, sondern naiv mit einem steuerbaren Prozess gleichgesetzt (Guski 2007).
'LH$XIJDEHEHVWHKWDOVRGDULQVSUDFKOLFKH)L[LHUXQJHQXQGGDPLW*HZLVVKHLWHQDXI]XO|VHQ
XQG5DXP]XJHZLQQHQIUEHVVHUH.RQ]HSWHGLHPLWPHKU$XVVLFKWDXI9HUVWlQGQLVNRPPXQL]LHUW
ZHUGHQN|QQHQ+HXWHJHQJWHVEHLGHUÄ.LQG]HQWULHUXQJ³DXI0DULD0RQWHVVRUL]XYHUZHLVHQXQG
PLWLKUHU$XWRULWlW=XVWLPPXQJ]XJHZLQQHQ(VVFKHLQWNDXPP|JOLFK]XVHLQGLH(U]LHKXQJDQGHUV
DOVÄYRP.LQGHDXV³]XGHQNHQXQGJHQDXGDVVROOWHGLH(U]LHKXQJVSKLORVRSKLHKHUDXVIRUGHUQ6LHLVW
im Kern anti-autRULWlUXQGNDQQDXFKYRUGHUHLJHQH6SUDFKHQLFKWKDOWPDFKHQ
'LH DPHULNDQLVFKH +LVWRULNHULQ 'LDQH 5DYLWFK YHU|IIHQWOLFKWH LP -DKUH HLQHQ *ORVVDU
GHUGHQ-DUJRQGHU3lGDJRJLNGRNXPHQWLHUHQVROOWHDOVRGLHKHXWHEOLFKHQJHGUHFKVHOWHQ7HUPLQLGie
HLQJlQJLJHQ3KUDVHQXQGGLHXQYHUVWlQGOLFKHQ0RGHZRUWHEX]]ZRUGV'HQ*ORVVDUQDQQWHVLHIUHL
nach Orwell EdSpeak 5DYLWFK 6LH VHL VFKUHLEW VLH LQ 9RUZRUW ]XHUVW ZlKUHQG LKUHV
Graduiertenstudiums am Teachers College der Columbia University mit dem konfrontiert worden, was
VLH ÄWKH VWUDQJH WRQJXH RI HGXFDWLRQ³ QHQQW HEG 6 0HUNZUGLJH :|UWHU ZDUHQ GRUW ]X
YHUQHKPHQXQGQRFKPHUNZUGLJHUZDUGDVVDOOHGLH%HGHXWXQJGLHVHU:|UWHU]XYHUVWHKHQVFKLHQHQ
ausser sie, Diane Ravitch (ebd.).
ÄEdSpeak is my attempt to explain in everyday language the esoteric terms, expressions, and
buzzwords used in U.S. education today. Some of these terms are multisyllabic replacements
for simple, easily understood words; others describe government programs or the arcane
WHFKQRORJ\RIWHVWLQJ´HEG6
26
(VLVWHLQH6SUDFKHIU,QVLGHUGLHRIWHLQHP,PSRQLHUJHKDEHJOHLFKNRPPWXQGEHYRU]XJWYRQ
([SHUWHQ EHQXW]W ZLUG GLH QLFKW ]XU 9HUVWlQGOLFKNHLW JH]ZXQJHQ VLQG 'LH 3UDNWLNHU LQ GHQ
SlGDJRJLVFKHQ%HUXIVIHOGHUQVSUHFKHQXQGUHIOHNWLHUHQDQGHUVZlKUHQGVLHXQWHU'UXFNVWHKHQVLFK
unter EdSpeak LUJHQGHWZDV.RQNUHWHVYRUVWHOOHQ]XPVVHQ'LHSlGDJRJLVFKH6SUDFKHSDVVWQLFKW]XU
3UD[LVDEHUGDVPXVVGLH6SUDFKHQLFKWVW|UHQ10
Die Philosophie der Erziehung hat schon deswegen eine Berechtigung, wenn sie sensibel ist
JHJHQEHU VSUDFKOLFKHQ =XPXWXQJHQ XQG SUDNWLVFKHQ 8QP|JOLFKNHLWHQ GHU (U]LHKXQJ 'DV EHGHXWHW
auch, Abstand zu nehmen von den klassischen Zwei-Welten-7KHRULHQGLHGLH3lGDJRJLNVHLW3ODWRQ
bestimmt haben. Rousseau ist auch deswegen so nachhaltig wirksam gewesen, weil er die bestehende
*HVHOOVFKDIWXQWHU9RUEHKDOWJHVHW]WXQGQDFKUDGLNDODQGHUHQ0|JOLFKNHLWHQGHU(U]LHKXQJ$XVVFKDX
JHKDOWHQKDW'DVLVWDEHUQXUP|JOLFKZHQQPDQQHEHQGHUEHVWHKHnden eine zweite Welt annimmt,
LQGHUDOOHVEHVVHUJHPDFKWZHUGHQNDQQ1LFKW]XIlOOLJLVWGLHVH:HOWEHL5RXVVHDXGLHGHU1DWXU
0LWZHOFKHQ7KHPHQVROOWHVLFKGLH(U]LHKXQJVSKLORVRSKLHEHVFKlIWLJHQ"'HUDPHULNDQLVFKH
Philosoph Nicholas Burbules (2000) stellte drei zentrale Themen heraus, die in der Philosophy of
(GXFDWLRQ KHXWH EHDUEHLWHW ZHUGHQ VROOWHQ E]Z OlQJVW 7KHPD JU|VVHUHU $XVHLQDQGHUVHW]XQJHQ VLQG
QlPOLFK ÄLGHQWLW\³ ÄGLIIHUHQFH³ XQG ÄSRZHU³ $OOH GUHL VWDPPHQ DXV GHU DOOJHPHLQHQ 3KLORVRSKLH
Das erste Thema ist vor allem im deutschen Idealismus entwickelt worden und taucht heute in der
Philosophie der Anerkennung wieder auf, das zweite wird heute zumeist mit der Philosophie von
Jacques Derrida in Verbindung gebracht und das dritte wird weitgeheQGEHUGLH$UEHLWHQYRQ0LFKHO
Foucault wahrgenommen.
Alle diese Themen sind intensiv auch von Erziehungsphilosophen behandelt worden, sie
gelten weiterhin als schwierig und sind schon deswegen herausfordernd, aber sie sind alle irgendwie
positiv besetzt oder sollen durch die Kritik positive Aspekte gewinnen, bzw. negative beseitigen.
,GHQWLWlWVROOHUUHLFKWZHUGHQ'LIIHUHQ]EHVWLPPWKHXGHRIWGHQJHVDPWHQSKLORVRSKLVFKHQ%OLFNXQG
Macht wird vor dem Hintergrund der Demokratisierung gesehen. Themen, die ausschliesslich negativ
NRQQRWLHUWVLQGEOHLEHQLQGHU(U]LHKXQJVSKLORVRSKLHPHLVWHQVXQHUZlKQWRGHUJHOWHQDOV7DWEHVWlQGH
die es zu vermeiden gilt.
$QJHVSURFKHQVLQG7KHPHQZLH,OOXVLRQXQG7lXVFKXQJLP$QVFKOXVVDQ)ULHGULFK1LHW]VFKH
Schweigen unteU %H]XJ DXI 6FKRSHQKDXHU XQG :LWWJHQVWHLQ RGHU DXFK /JHQ %HWUXJ XQG
Verschlagenheit, die Kant unter moralischen Bann gestellt hat und die gleichwohl in jeder Erziehung
YRUNRPPHQ'DVJOHLFKHJLOWIU$JJUHVVLRQXQG+DVVGLHHWZD6LJPXQG)UHXGDOVXQYHUPeidlich hat,
RKQHGDVVNODUZlUHZDVGLHVH8QYHUPHLGOLFKNHLWLQGHU(U]LHKXQJEHGHXWHW
Solche Themen sind in der Philosophie anzutreffen, aber so gut wie nicht in der
Erziehungsphilosophie, die sich auf ein moralisch definiertes Praxisfeld bezieht, in der die Reflexion
QLFKW HLQIDFK IUHL LVW 'DV )HOG VHW]W GLH *UHQ]HQ GLH QLFKW EHOLHELJ EHUVFKULWWHQ ZHUGHQ N|QQHQ
3KLORVRSKHQN|QQHQEHUGHQVFKZDQNHQGHQDEHULPPHUKLQGHQ:HUWGHV/JHQVQDFKGHQNHQ:LOHV
3lGDJRJHQRIIHQEDUQLFKWREZRKOLKUFeld voll davon ist (Chiapparini 2011).
$EHU7lXVFKXQJ8QDXIULFKWLJNHLWRGHU+DVVVLQGLQGHU(U]LHKXQJ5HDOLWlWXQGZlUHQVRHLQ
7KHPDGHUSKLORVRSKLVFKHQ5HIOH[LRQ,OOXVLRQHQEHU(U]LHKXQJVLQGLQGHU3UD[LVKlXILJDQ]XWUHIIHQ
XQG N|QQHQ DXFK QLFKW HLQIDFK YHUPLHGHQ ZHUGHQ ZHLO VLH HUVW QDFKWUlJOLFK HUNDQQW ZHUGHQ $XFK
6FKZHLJHQ HWZD LQ )lOOHQ YRQ 0LVVEUDXFK NRPPW LQ GHU :LUNOLFKNHLW GHU (U]LHKXQJ VWlQGLJ YRU
ohne in der Erziehungsphilosophie nachhaltig bearbeitet worden zu sein.
Es gibt aber nicht nur negativ und positiv besetzte Themen, sondern auch Theoreme, die
XQHUNDQQW GLH SlGDJRJLVFKHQ :QVFKH EHVWLPPHQ 6R LVW HWZD 5RXVVHDXV ÄSHUIHFWLELOLWp³ KHXWLJHQ
(OWHUQXQJHDKQWQDKH$EHUZDUXPZQVFKHQZLUXQVSHUIHNWH.LQGHU"'DVZlUHHLQHHPSLULVche und
HLQHSKLORVRSKLVFKH )UDJH GLH EHU (U]LHKXQJ YLHOOHLFKW PHKU VDJW DOVMHGHU 9HUVXFK Ä,GHQWLWlW³ ]X
EHVWLPPHQ(LQVROFKHV%HPKHQODQGHWLQGHU(U]LHKXQJLPPHUOHLFKWEHLHLQHP/HUQ]LHOXQGZLUG
GDQQLPPXQJHJHQEHUSKLORVRSKLVFKHU6NHSVLV
Von Rousseau ist in der heutigen Erziehungsdiskussion auch das Verbot bestimmt, Kinder mit
DQGHUHQ ]X YHUJOHLFKHQ.DXP HLQ *HGDQNH LQ GHU *HVFKLFKWH GHU (U]LHKXQJVSKLORVRSKLH LVW VWlUNHU
wahrgenommen worden als Rousseaus Bestimmung zu Beginn des vierten Buchs im Emile. Nur wer
sich nicht PLWDQGHUHQYHUJOHLFKWEHZDKUWVHLQHXUVSUQJOLFKH6HOEVWOLHEHDPRXUGHVRL5RXVVHDX
6XQGVRGLHQDWUOLFKH3HUIHNWLRQ

10
Entlarvungen unter http://www.sciencegeek.net/lingoi/html
27
Perfekte Kinder sind immer einzigartig. Sie sollen aus der eigenen Natur verstanden werden,
ZlKUHQGVLFK.LQGHUVHOEVWVWlQGLJYHUJOHLFKHQZHLOVLHLQVR]LDOHQ,QWHUDNWLRQHQDXIZDFKVHQXQGJDU
QLFKW DQGHUV N|QQHQ DOV VLFK VHOEVW PLW DQGHUHQ LQ %H]LHKXQJ ]X VHW]HQ (V ZlUH HLQH
erziehungsphilosophische Aufgabe ersten Ranges, die Wirkungsmacht der Rousseauschen Ideen zu
XQWHUVXFKHQXQG(UNOlUXQJHQ]XWHVWHQZDUXPVLHHLQHQGHUPDVVHQJURVVHQ(LQIOXVVJHZRQQHQKDEHQ
Der Einfluss spiegelt sich in der Alltagsreflexion und gerade das sollte Erziehungsphilosophen
herausfordern.
Die heutige Erziehungsphilosophie sollte schliesslich davon ausgehen, dass ihr die Welt, in
ZHOFKHU)RUPDXFKLPPHUQLFKW]XU9HUIJXQJVWHKW$XFKGHU7UDXPPLWGHU(U]LHKXQJHLQHQHXH
*HVHOOVFKDIW DXIEDXHQ ]X N|QQHQ ZLUG QLFKW PHKU YRQ VHKU YLHOHQ (U]LHKXQJVSKLORVRSKHQ Jeteilt,
VHOEVW ZHQQ 5DGLNDOLWlW GHU )RUGHUXQJ LPPHU OHLFKW P|JOLFK LVW $EHU MH PHKU PDQ VLFK DXI 3UD[LV
HLQODVVHQ PXVV GHVWR ZHQLJHU VLQG SODWRQLVFKH 2SWLRQHQ P|JOLFK 'HU (U]LHKXQJVSKLORVRSK EHZHJW
sich im Feld, wenn er Beachtung finden will. Ansonsten steht er leicht als Ideologe da, der es
keineswegs besser weiss.
Die Suche nach Alternativen hat die Erziehungsphilosophie mehr als 200 Jahre lang
EHVFKlIWLJW 'LH /|VXQJVYRUVFKOlJH KDEHQ VLFK ZLHGHUKROW XQG GLH (U]LHKXQJVSUD[LV LVW QLFKW
deswegen anders JHZRUGHQ ZHLO GLHVH 9RUVFKOlJH DXI GHP 7LVFK ODJHQ 0HLVWHQV JLQJ HV XP
alternative Lebensformen ausserhalb der bestehenden Gesellschaft, wobei ein Weg von den
)UKVR]LDOLVWHQ EHU GLH /HEHQVUHIRUPHU ELV ]X GHQ /DQGHU]LHKXQJVKHLPHQ GHU GHXWVFKHQ
5HIRUPSlGDJRJLN UHLFKW 'DV 3UREOHP LVW GDVV GLHVH $OWHUQDWLYHQ QLH DXFK QXU DQQlKHUQG GHP
entsprochen haben, was erziehungsphilosophisch erwartet wurde.
:HQQ PDQ QXQ JHIUDJW ZLUG ZDV GLH (U]LHKXQJVSKLORVRSKLH DQJHVLFKWV GHU hEHUPDFKW GHU
Empirie tun kann, also ZDV IU VLH QRFK RIIHQ LVW GDQQ ODVVHQ VLFK HLQHUVHLWV QHXH )RUPHQ GHU
.RRSHUDWLRQ PLW GHQ (PSLULNHUQ YRUVWHOOHQ HWZD EHU GLH HSLVWHPRORJLVFKHQ 3UREOHPH GHV
Konstruktivismus, die in der heutigen Fachdidaktik und Unterrichtsforschung oft gar nicht
wahrgeQRPPHQXQGGLVNXWLHUWZHUGHQ$XFKN|QQHQGLH(UWUlJHGLHVHU)RUVFKXQJELOGXQJVKLVWRULVFK
EHUSUIW ZHUGHQ GHQQ RIW EHUWUHIIHQ GLH (UJHEQLVVH QLFKW ZDV EHUHLWV GLH 5HIRUPSlGDJRJLN ]X
Beginn des 19. Jahrhunderts postuliert hatte.
Aber auch deutliche $EJUHQ]XQJHQVLQGDQ]XUDWHQLQGHQ)HOGHUQQlPOLFKGLHVLFKPLWGHQ
Mitteln der empirischen Bildungsforschung nicht - XQG XQWHU NHLQHQ 8PVWlQGHQ QLFKW - bearbeiten
ODVVHQ'DVJLOW]XP%HLVSLHOIUlVWKHWLVFKH3KlQRPHQHGLHLP$XIZDFKVHQYRQ.LQGHUQHLQe grosse
5ROOH VSLHOHQ RGHU ZLH HUZlKQW IU GLH $QDO\VH GHU 6SUDFKH GHU (U]LHKXQJ (U]LHKXQJVSKLORVRSKLH
NDQQGLHbVWKHWLNGHV3LVD-5DQNLQJEHVFKUHLEHQDEHUGHU3LVDWHVWNDQQNHLQHlVWKHWLVFKHQ3UREOHPH
bearbeiten.
Wenn gesagt wird, dass Probleme im Mittelpunkt stehen, dann wird einerseits darauf
YHUZLHVHQZDVKLQWHUGHQ3LVDWHVWVVWHKWQlPOLFKGLH3KLORVRSKLHGHV3UDJPDWLVPXVXQGDQGHUHUVHLWV
deutlich gemacht, dass es zwischen verschiedenen Disziplinen durchaus einen Konsens gibt, Denken
DOV 3UREOHP|sen zu verstehen. Der Pragmatismus ist nicht einfach ein Ansatz unter vielen, anders
ZlUH HLQ VROFKHU .RQVHQV JDU QLFKW P|JOLFK 9HUJOHLFKEDU LVW GDV QXU PLW GHP (LQIOXVV GHV
%HKDYLRULVPXVDXIGLH]HLWJHQ|VVLVFKHgNRQRPLH
Aber es gibt in der Erziehungsphilosophie auch unlösbare Probleme oder wenigstens solche,
GLHXQO|VEDUHUVFKHLQHQRGHUGLH(UZDUWXQJHQGXUFKHLQDQGHUEULQJHQXQGGLHJHZRKQWH5HIOH[LRQDQ
LKUH*UHQ]HVWRVVHQODVVHQ:LHHU]LHKWPDQ]XP%HLVSLHOÄQHUGV³RGHUÄGLJLWDOQDWLYHV³GLHVLFKGHQ
NODVVLVFKHQ 6]HQDULHQ GHU (U]LHKXQJ HQW]LHKHQ" 2GHU ZLH O|VW PDQ 3UREOHPH YRQ ]HUIDOOHQGHQ
Gesellschaften, in denen die Bildungsversorgung zusammengebrochen ist und nicht wieder hergestellt
wird? Man sollte also vorsichtig sein und nicht alle Probleme, die sich in der Erziehung stellen auch
IUO|VEDU]XKDOWHQ
Zusammengefasst gesagt: Erziehungsphilosophie heisst nicht, die Reflexion mit
JODXEHQVDEKlQJLJHQ'RJPHQ]XEHODVWHQRGHUVLFKDXIKHUDXVJHKREHQH$XWRUHQ]XUFN]X]LHKHQ'HU
Bezug auf andere PhLORVRSKHQ NDQQ LPPHU QXU DOV $QUHJXQJ RGHU =XUFNZHLVXQJ JHGDFKW ZHUGHQ
DOVRDOV$XVHLQDQGHUVHW]XQJGLHHLJHQH3UREOHPVWHOOXQJHQDXVO|VWDEHUQLFKWHLQHIDOVFKH6LFKHUKHLW
verschafft. Wer einfach Kant oder Hegel Recht gibt, muss in der Erziehungsphilosophie wissen, was
er tut oder aber man nimmt in Kauf, dass sich die Philosophie, einem Bonmot von Niklas Luhmann
]XIROJHLP$QVHW]HQYRQ$QVlW]HQHUVFK|SIW
28
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2¶&RQQRU'$Q,QWURGXFWLRQWR3KLORVRSK\RI(GXFDWLRQ/RQGRQ5RXWOHGJH
2HONHUV-,V7KHUHDµ/DQJXDJHRI(GXFDWLRQ¶",Q+6LHJHO(G5HDVRQDQG(GXFDWLRQ(VVD\VLQ
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THE BASIC PHILOSOPHY OF EDUCATIONAL PROGRAMS IN TURKEY
Abstract
By 2004, a new curriculum has been implemented in Turkey. Constructivism formed the
philosophical foundation of the curriculum, is advocated. In this study, the dimensions of which dealt
with the curriculum of constructivism has been examined critically.
When programs are created, opposed to the theory of constructivism, behaviorism has been
put and the failure of this theory has been emphasized. Newtonian physics has been shown as the
foundation of behaviourism and this approach has recognized instead of quantum physics, by saying it
is "determinist", "linear". In addition, these laws are inadequate on expressing the movements of
subatomic world (electrons, etc.).
This inability has been tried to be overcome by Heisenberg's "Uncertainty Principle".
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in science, still current in macro word. Moreover, some social scientists have also implemented this
principle to social sciences like education, philosophy. The construct that consists of knowledge,
reality and truth, by constructivist philosophy, widely benefits from uncertainty principle.
With constructivism, it is deduced to not possible to reach a final decision about which is
available, which is reliable, which one is right, a rule against each other with the fact that there is all
kinds of information. This condition is seen in biology program which accepts both evolution and
creationism as "opinion". However, unlike biology, information in religion culture course is offered as
absolute, immutable.
Consequently, it can be said that it should be reflect, a curriculum that meets differences
natural, see the world, society and human in a universal and holistic perspective; is scientific,
egalitarian, libertarian.
Keywords: education, curriculum, philosophy, behaviorism, constructive

*
Dr., $KPHW+Õ]DOøONRNXOX0DPDN$QNDUDautkum@yahoo.com
31
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\DNODúÕPBilim ve Gelecek dergisi. 77.
Bozkurt, N. (1998). 20. yüzyÕl düúünce akÕmlarÕ. øVWDQEXO6DUPDO<D\ÕQODUÕ
Cevizci, A. (2012). E÷itim felsefesi. øVWDQEXO6D\<D\ÕQODUÕ
dHWLQ + E÷itimden idealist beklentiler, pragmatist yaklaúÕmlar.
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Erzan, A. (2005). Bilimden KaçÕú mÕ?, web.itu.edu.tr/~erzan/Erzan-bilimdenkacisSON.doc (ULúLP
Tarihi: 15.10.2011.
Gutek, G. L. (1997). E÷itime felsefi ve ideolojik yaklaúÕmlar. Ankara: Pegem.
Hawking, S. (2012). Büyük tasarÕmøVWDQEXO'R÷DQ.LWDS
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Abstract
7KH WHUP ³HGXFDWLRQ´ ZH XVH UHIHUV WR KXPDQ HGXFDWLRQ 3KLORVRShy of education is also a
discipline depending on philosophy of human. When it is thought about human education, it means
that there is a reasoning on imagination of human. The ideas concerning the truth or falsity of
arguments on human education are constructed directly upon philosophy of human in mind. From this
point of view, the judgments of truth or falsity in education are comprised of the comparison of
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philosophy of education are directly formed on philosophy of human, to determine the main issue is an
imagination of human on the background of trues and falses and there is trues and falses about
imagination of human is necessary.
We accept that humans have an educable mind structure and have a will. The human is an
entity having will, intelligence and senses. The guide of will above people depends on some criterion.
There could be opposite preferences of senses behaving according to pleasures and pains; and
rational faculty depending on future pleasures and pains. Hence, there exists particular habits by the
permanent preference of the one among the tendencies of intelligence and senses. By the continuity
of the habits, the ability of the preference of will is developed be depending on the acquired character.

*
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39
Senses cannot be created from nothing. The person has pleasure and pain kinds according to
his senses. The senses of pleasure and pain cannot be educated in terms of whether having or not
having pleasure and pain; therefore, it is hard to control these senses. The supervenience of
intelligence above senses seems possible just by the assertion of greater idea of pleasure and pain then
the current pleasure and pain.
Hence, the object of the senses is the current pleasure and pain and the object of the
intelligence is pain and pleasure in the future time. Due to the fact that the educable is intelligence, it
seems true that the mere topic of education should be directed to the determinacy of future pleasures
and pains. By this perspective, it is more consistent to determine the object of philosophy of education
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FULWHULRQRI³IXWXUH´FRQFHSW
Key Words: future, education, preference, intelligence, sense
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Abstract
Rousseau, opposed to the idea of original sin in Christianity defens that human and the whole
created beings were good when they were created. Everything is better in Creator's hand; spoils in the
hands of mankind. Human should be brought up in accordance with his nature. To preserve the good
natured born child in order to remain good, a wall must be built around it. This idea which is
reflecting negative education will raise the child through his nature by protecting him from
inappropriate influences, not appropriate to his nature.
Education gives what we do not have when we borned and all we need when we grow up. This
education comes to us in three ways. 1) from nature, 2) from people 3)from things. This indicates
that we have three different teachers. If all these lessons meet at the same points and front to the same
aims at one student, this student alone reaches its purpose and lives accordingly. As we can not control
the three situation reaching the aim in education requires a bit of luck. In order to get out of this
predicament Rousseau suggests routing the other two to the nature which is the challenging teacher
and towards which we can not do anything.
Rousseau solves antagonisms like the natural human-civilized man, general and common
training (public training)-private and family education. Everyone must be brought up in their own
place in social order where all places are determined. Living is the profession what Rousseau wants to
teach to the natural man. First he wil be human. The main research subject must be humanity's status .
Real education must rely on applications instead of rules.
Keywords: Rousseau, Emile, goodness of human nature, negative education, natural human
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2009).
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5XKXQ9HUGL÷L+D]ODUÕQ7DGÕBu tat bir kez unutuldu mu, bunu yeniden duymak ne kadar
]RUGXU+LoGX\XOPDGÕ\VDGX\PDNQHNDGDUJoWU
(UGHPLQ 7DGÕ ø\LOLN \DSPDNWDQ KRúODQPDN L\LOLN \DSPÕú ROPDQÕQ |GOGU 5RXVVHDX
2009).
(0ø/(¶ø1(9/(10(6ø
(UJHQ (÷LWLPL \DúÕQD NDGDU FLQVHO KD]ODUGDQ X]DN WXWDFDN úHNLOGH RQXQ LOJLVLQL IDUNOÕ
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FLQVHOOLN QDPXVOXOXN NRQXODUÕ \UH÷LQ H÷LWLPL LONHOHULQH J|UH DQODWÕOPDOÕGÕU 1HIVH GH÷LO DNOD ER\XQ
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Sophie: (PLOH
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DPDFDX\JXQLúOHU\DSDU(UNHNDNOÕJHQHOLJ|UUDPDoODUÕRNXU

10
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51
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edemezsiniz.
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Ahlakta Kesinti: Tutkular nedeniyle ahlakta kesinti olabilir.
<HWLúNLQ g÷UHQFL\H *YHQ *YHQ UXKX \FHOWLU <HWLúNLQ ELU LQVDQD GD oRFXN JLEL
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ND]DQPÕúolurdunuz?
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bir insana vergidir. Erdemli insan dX\JXODQÕPODUÕQÕ \HQPHVLQL ELOHQGLU dQN R ]DPDQ DNOÕQÕ
YLFGDQÕQÕL]OHUJ|UHYLQL\DSDUG]HQHX\DUYHKLoELUúH\RQXG]HQLQGÕúÕQDoÕNDUDPD]
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YDWDQGDú ROPD L\L \|QHWLOHQ ELU WRSOXP EXOPD YE ELOJLOHUL HGLQHFHNWLU \DúÕQD JHOLQFH
evlenebilecektir. (Rousseau, 2009).
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Rousseau, J.J. (2009). Emile, dHY <DúDU $YXQo øVWDQEXO 7UNL\H øú %DQNDVÕ .OWU <D\ÕQODUÕ
(VHULQRULMLQDOL¶GH\D\ÕPODQGÕ
Wokler, R. (2003). Rousseau, dHY&HPDO$WLODøVWDQEXO$OWÕQ.LWDSODU<D\ÕQHYL(VHULQRULMLQDOL
¶WH\D\ÕPODQGÕ
52
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Anahtar Kelimeler(÷LWLPIHOVHIH7UNL\H¶GHH÷LWLPIHOVHIHVLDODQÕQGD\DSÕODQoDOÕúPDODU
THE ANALYSIS OF THE DOCUMENTS RELATED WITH THE PHILOSOPHY

OF EDUCATION (COPYRIGHTED WORKS, TRANSLATION, ARTICLES,
BOOK CHAPTERS)
Abstract
Philosophy, in the field of philosophy of education, evaluates the current educational practices
in the community, determines the educational problems, and explains concepts, the ideas and
principles guiding education, deals with the effectiveness of the education structure, the purpose as
well as training methods.
This study involves the examination of copyright and translated works, book chapters and
articles have been published in the context of the relationship between philosophy and education. It is
aimed to elicitation of the current accumulation of knowledge and tries to determine in which areas
there is space.
Key words: Education, philosophy, studies in the field of philosophy of education in Turkey.
*LULú
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*
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53
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edebilecekleri gibi reddedebilirler. <DúOÕODUÕQ GH÷HUOL J|UG÷ úH\OHU JHUoHNWHQ |\OH mi, yoksa
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felsefe olarak WDQÕPODQDELOLU ( Frankena, 1965). Ne var ki ONHPL]GH sosyal bilimler DoÕVÕQGDQ teorinin
|QHPL NDYUDQPDPÕúWÕU
(÷LWLP NOWUH insan ve cemiyete ED÷OÕ ROGX÷X gibi medeniyete ve GL÷HU sahalardaki
JHOLúPHOHUH de ED÷OÕGÕU (Tozlu, 1997). (÷LWLP felsefesi DODQÕQGD bilim, felsefe, toplum ve insana ait
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bir laboratuar olarak WDQÕPODU Ona J|UH %DWÕ Felsefesi H÷LWLP felsefesi olarak ortaya oÕNPÕúWÕU Hatta
WP felsefe H÷LWLP felsefesi olarak J|UOHELOLU 3ODWRQ¶XQ GL\DORJODUÕQGD sofistlerle Sokrates insan ve
H÷LWLP sorununu WDUWÕúÕUODU gUQHN vermek gerekirse |÷UHQPH ve erdemli GDYUDQÕúODUÕQ neler ROGX÷X
sofistler DUDFÕOÕ÷Õ\OD FHYDEÕ aranan felsefe VRUXODUÕGÕU Daha sonraki tarihlerde bu konular H÷LWLP
X\JXODPDODUÕQGDQ D\UÕ olarak ele DOÕQPÕúWÕU (Dewey, 1921). ùX halde H÷LWLP felsefesini WP filozoflara
|]J bir Lú olarak kabul edecek olursak yirminci \]\ÕOÕQ E\N psikolog ve SHGDJRJODUÕ sosyolog ve
siyaset DGDPODUÕ da H÷LWLP filozofu VD\ÕOPDOÕGÕU hQGHU 2006; Tozlu, 2003 20 -27) .
2. (÷LWLP Felsefesinin Tarihi Seyri

'Q\DGDH÷LWLPIHOVHIHVLQLQRUWD\DoÕNPDVÕ\HQLVD\ÕODELOHFHNELUGXUXPGXU(÷LWLPIHOVHIHVL
D\UÕ \D GD PVWDNLO ELU IHOVHIH GLVLSOLQL RODUDN H÷LWLPLQ HYUHQVHO KDOH JHOGL÷L YH H÷LWLPH HWNL HGHQ
VRV\DO YH SROLWLN XQVXUODUoRN ID]ODDUWWÕ÷Õ ]DPDQ RUWD\D oÕNPÕúWÕU-6%UXEDFKHU ¶GDQDNWDUDQ
Cevizci, 2011).
Bununla birlikte H÷LWLP felsefesinin JHoLUGL÷L GH÷LúLPOHUL anlayabilmek ilkin Sofistlerden
EDúODPD\Õ ve o G|QHPLQ úDUWODUÕQÕQ analizini gerektirmektedir. Her G|QHPGH GH÷LúHQ devOHWOHUDUDVÕ
LOLúNLOHU siyasi, ekonomik ve teknolojik GH÷LúLPOHU IDUNOÕ H÷LWLP DQOD\ÕúODUÕQÕ ve X\JXODPDODUÕQÕ
JQGHPH getirmektedir. Nitekim 0g 5. <]\ÕOGD $WLQD¶QÕQ )DUVOÕODUÕQ VDOGÕUÕVÕQD X÷UDPDVÕ ile o
JQH kadar mevcut olan bir tarihi gelenek VDUVÕOÕU 6DYDúWDQ sonra yeni, JoO filolar ROXúWXUPDN
DPDFÕ\OD her asker, her YDWDQGDú VLODKODQGÕUÕOÕU Sofistler tam bu VÕUDGD tarih sahnesine oÕNDUODU
Ahlaki J|UHOLOLN GúQFHVLQL savunurlar. (÷LWLP ve |÷UHWLP olgusu onlara J|UH KÕ]OÕ pratik ve
GR÷UXGDQ olmak ]RUXQGDGÕU Sokrates, Platon ve Aristoteles sofistlerin J|UúOHULQL reddederler. Platon
ilk oDOÕúPDODUÕQÕ H÷LWLP NRQXODUÕQD D\ÕUÕU Onun idealist felsefi EDNÕú DoÕVÕ H÷LWLPH D\UÕ bir |QHP
atfeder. øGHDO devlete ait filozof kral modeli \]\ÕOODUFD %DWÕ tarihinde uygulanarak devam eder.
2UWDoD÷¶D JHOLQGL÷LQGH %DWÕGD skolastik GúQFH +ÕULVWL\DQOÕN LQDQFÕQÕ H÷LWLP yoluyla
insanlara ve toplumlara DNWDUÕU Bu J|UúWH JHUoHN felsefe dinle D\QÕGÕU Bu J|UúQ felsefi sonucu ise
LQVDQÕQ zihinsel \|QQQ EDúDW ROPDVÕ ve NLúLQLQ kendini H÷itmesi ELoLPLQGH ortaya oÕNDU (Weber,
1964).
54
17. \]\ÕO GúQUOHULQGHQ Locke H÷LWLP DQOD\ÕúÕQGD WHFUEH ve duyuma GD\DOÕ bilgiyi
VDYXQPDNWDGÕU Bireysel |]JUON ve duyumsal DOJÕ vurgusu Amerikan H÷LWLP sisteminde etkili
ROPXúWXU 18. <]\ÕOGD ise J. J. Rousseau bilimin ve DNOÕQ LQVDQÕ ER]GX÷XQX ileri VUHU
20. \]\ÕOGD Dewey, bilginin sosyolojik boyutundan KPDQLVW bir tutumla bireysel boyutuna
inerek, onu tekrar felsefi bir anlamda ele DOÕS bireyler ]HULQGHQ toplum geneline XODúPDN ve evrensel
bir karakter ND]DQGÕUPDN gibi bir DPDoOD bilgiyi VUHNOL JHOLúHQ ve GH÷LúHQ GQ\DGD ilerlemenin bir
DUDFÕ olarak J|UU (ilerlemecilik). Bilim, demokrasi H÷LWLPLQLQ de zorunlu NRúXOXGXU øOHUOHPHFLOL÷L
reconstructionism izler. 8\JDUOÕN GúQFHVLQL bilimsel GúQPHQLQ \D\JÕQODúPDVÕQD ED÷OD\DQ bu
DQOD\Õú yeniden GH÷HUOHU LQúD edilmesini YXUJXODPDNWDGÕU Bu ED÷ODPGD ilerlemecilik 7UNL\H dahil
olmak ]HUH pek oRN ONHGH \DúDP modelinde ROGX÷X gibi H÷LWLPGH de PRGHUQOHúPH ve JHOLúPHQLQ
bir JHUH÷L olarak GúQOPúWU 'HZH\¶LQ H÷LWLP GúQFHVL son \ÕOODUGD ED]Õ postmodern H÷LWLP
DQOD\ÕúODUÕQD GR÷UX ciddi bir \|QHOLú olmakla beraber, bunlarla NDUÕúWÕUÕODUDN JQP]GH bile etkisini
VUGUPHNWHGLU %DNÕU 2011).
*HQLú DQODPOÕ H÷itim felsefesi ILOR]RIODUÕQ H÷LWLPOH ilgili GR÷UXGDQ veya GROD\OÕ GúQFHOHULQL
kapsar. Dar anlamda H÷LWLP felsefesi ise iki EDúOÕNOÕ disiplinler (bilim felsefesi, zihin felsefesi vb.)
olarak H÷LWLP felsefesini ima eder. Dar anlamdaki H÷LWLP felsefesi teriminin ortaya oÕNÕúÕQGD ilk kez
'HZH\¶LQ Encyclopedia of (GXFDWLRQ¶GD DoÕNODPÕú ROGX÷X madde |QHPOL rol oynar hQGHU 2006).
'HZH\¶LQ oDOÕúPDODUÕ H÷LWLP felsefesinin akademik bir disiplin olarak NXUXOXúXQGD
belirleyici rol oynar.
(÷LWLP felsefesindeki oD÷GDú JHOLúPHOHU ILOR]RIODUÕQ konuya ciddi ELoLPGH H÷LOGLNOHULQL
J|VWHUPHNWHGLU Lous Arnauld Reid, British Journal of Education 6WXGLHV¶LQ ilk VD\ÕVÕQGD \D\ÕQODQDQ
(÷LWLP ve Bilginin +DULWDVÕ oDOÕúPDVÕ (Education and the Map of Knowledge-1952) ve DUGÕQGDn
Felsefe ve (÷LWLP (Philosophy and Education) NLWDEÕ (1962) ile NDWNÕ VD÷OD\DQODUÕQ EDúÕQGD
gelmektedir. O \ÕOODUGD pek oRN felsefecinin benzer oDOÕúPDODUÕ uygulama ve teori DODQODUÕQGD DUWÕú
J|VWHUPH\H EDúODU ¶OL \ÕOODUD JHOLQGL÷LQGH DUWÕN H÷LWLP felsefesi yeni bir alan olarak EHOLUPLúWLU
Bu DoÕNOÕN Mary :DUQRFN¶XQ 'úQFH 2NXOODUÕ (Schools of Thought-1977) isimli eseriyle WDUWÕúPDVÕ]
kabul edilir ve H÷LWLP felsefesi dersi |÷UHWPHQ \HWLúWLUHQ kurumlara girer (Tozlu, 2003, s.20-
gQHPOL bir H÷LWim felsefecisi R.S. 3HWHUV¶LQ Etik ve (÷LWLP (Ethics and Education -1966) isimli
eseri H÷LWLPLQ ahlaki olarak JHoHUOL SURVHGUOHUGHQ ROXúWX÷XQX ileri VUHU (÷LWLP bir oRN disiplini
ilgilendiren bir konudur. Paul +LUVW¶LQ Liberal (÷LWLP ve 'R÷DVÕ (Liberal Education and Nature of
knowledge) DGOÕ eseri alandaki temel eserlerden kabul edilir. (÷LWLPGH GLVLSOLQOHUDUDVÕ \DNODúÕPÕ
savunur.
Bundan sonra H÷LWLP felsefesi oDOÕúPDODUÕ WP alt disiplinleri kapsayacak úHNLOGH JHQLúOHU
Konuyla ilgili \D\ÕQODU akademik oHYUHOHU GÕúÕQGD H÷LWLP felsefesi cemiyeti ve kolejlerin H÷LWLP
E|OPOHUL WDUDIÕQGDQ da \DSÕOÕU $%'¶ de 1941 de kurulan cemiyet (EPS)
sempozyum, kongre, bilimsel oDOÕúPD \DQÕQGD \D\ÕQ yapar. øQJLOWHUH¶GH kurulan cemiyette benzer
oDOÕúPDODU yapar. Hatta 1978 \ÕOÕQGDQ sonra (÷LWLP Felsefesi Dergisi (Journal of Education of
Philosophy) oÕNDUPD\D EDúODU Bu dergi ELUoRN ONHGH izlenir. 7P bu oDOÕúPDODU felsefenin ELOLQoOL
olarak H÷LWLP DODQÕQD X\JXODQPDVÕQÕ ve akademik alana G|QúPHVLQL VD÷ODU (÷LWLP felsefesi,
kavramsal analizler \DQÕQGD fenomenolojik DoÕGDQ Marksist DoÕGDQ ve teorisyen felsefecilerin EDNÕú
DoÕODUÕQGDQ irdelenir.
%DúOÕFD EHú H÷LWLP felsefesi \DNODúÕPÕ YDUGÕU
1. Felsefi Sistemler <DNODúÕPÕ (÷LWLP felsefesi felsefi problemlerle H÷LWLPVHO olgular ve
kavramlar DUDVÕQGD ED÷ NXUPDOÕ ve bu ED÷ODQWÕODUÕ DoÕN hale getirmelidir. Bu J|UúQ HOHúWLULOGL÷L nokta
úXGXU )DUNOÕ metafizik sistemlerden IDUNOÕ H÷LWLPVHO \|QWHPOHU ve sistemler oÕNDUÕOPDOÕGÕU Felsefi
EDNÕú DoÕODUÕQÕQ H÷LWLP LoLQ belirli dR÷XUJXODUÕ yoktur.
(÷LWLP .XUDPODUÕ <DNODúÕPÕ Mevcut H÷LWLP felsefesi NXUDPODUÕQD dair LQDQoODUÕQ DoÕN hale
getirilmesi VWQ \|QGU
3. %\N (÷LWLPFLOHU <DNODúÕPÕ Bu \DNODúÕPGD H÷LWLPH dair GúQFHOHULQL D\UÕQWÕOÕ ifade
edenler veya DoÕNoD ifade etPHPLú olan Platon, Kant, Dewey, Rousseau ve Russell gibi filozoflar,
Herbart ve Pestalozzi gibi H÷LWLPFLOHU incelenir. Ancak H÷LWLP konusu ]HULQGH pek bir úH\ \D]PDPÕú
olan GúQUOHULQ ima edilen J|UúOHULQLQ oÕNDUÕOPDVÕ kesinlik ifade etmeyecektir. A\UÕFD GR÷XUJXODU
JQP]Q H÷LWLP VRUXQODUÕ konusunda ipucu arayanlara \DUGÕPFÕ olmayabilir.
4. Analitik Felsefe <DNODúÕPÕ .DYUDPODUÕQ D\GÕQODWÕOPDVÕ ile ilgilenir. ¶OHUGH ise
postmodern ve fenomenolojik EDNÕú DoÕODUÕ |Q plana oÕNDU
55
5. Analitik Felsefe 6RQUDVÕ <DNODúÕP (÷LWLP felsefesi analitik \|QWHPLQ \HWHUVL]OL÷LQGHQ

GROD\Õ DUDúWÕUPD oHúLWOLOL÷L ve \RUXPOD\ÕFÕ projeler ile WDQÕPODQDQ konu EROOX÷X olan bir alana
G|QúPúWU.
3. 7UNL\H¶GH (÷LWLP Felsefesi

hONHPL]GH QLYHUVLWHOHUGH ve |÷UHWPHQ yeWLúWLUHQ kurumlarda H÷LWLP felsefesi DGÕQÕQ ve
$PHULND¶GDNL H÷LWLP felsefesi DQOD\ÕúÕQÕQ ortaya oÕNPDVÕ 1953 \ÕOÕQGD JHUoHNOHúLU hQGHU 2006,
s.134-137). Ancak isim olarak yer almasa da H÷LWLP felsefesinin DODQÕQD giren konular |÷UHWPHQ
\HWLúWLUHQ kurumlarda bir ELoLPGH yer DOÕUODU dHúLWOL Avrupa ONHOHULQH giden Bedi Ziya Egemen, Halil
Fikret Kanat, øVPDLO +DNNÕ 7RQJXo +ÕI]ÕUUDúLW g\PHQ ,VPD\ÕO +DNNÕ %DOWDFÕR÷OX Celal Antel,
øEUDKLP Alaeddin *|YVD gibi H÷LWLPFLOHULPL] O ONHOHULQ WDU]ÕQÕ JHWLUPLúOHUdir. Avrupa ONHOHULQGH
H÷LWLP felsefesi DGÕ pek NXOODQÕOPD] Onun yerine pedagoji ya da H÷LWLP bilimleri olarak genel bir isim
DVOÕQGD WRSODQÕU Bu isim Amerika N|NHQOLGLU (÷LWLP felsefesi dersi 1954-1955 \ÕOÕQGD ilk kez Gazi
hQLYHUVLWH¶VLQGH programda yer DOÕU 6RQXo olarak H÷LWLP felsefesi dersi |÷UHWPHQ \HWLúWLUPHGH
yeniden \DSÕODQPD projesinin uygulamaya NRQGX÷X 1998-1999 |÷UHWLP \ÕOÕQD kadar H÷LWLP
IDNOWHOHULQGH mesleki formasyon dersleri LoLQGH yerini VD÷ODPODúWÕUÕU
Yeniden \DSÕODQPD VRQUDVÕ programda ise (÷LWLP Felsefesi dersi yer almamakta, g÷UHWPHQOLN
0HVOH÷LQH *LULú dersi LoLQGH H÷LWLPLQ sosyal, felsefi, psikolojik ve tarihi temelleri úHNOLQGH konular
olarak JHoPHNWHGLU Lisans E|OP olmayan DODQÕQ OLVDQVVW |÷UHWLPL de JHULOHPLú E|OP |÷UHWLP
HOHPDQODUÕ da EDúND E|OPOHUH GD÷ÕOPÕúWÕU hQGHU 2006). *HOLúPLú ONHOHUGHQ bir |UQHN olarak
$%'¶GH hemen hemen WP QLYHUVLWH seviyesi kurumlarda lisans, master ve doktora seviyesinde
RNXWXOPDNWDGÕU (Tozlu, 2003).
dDOÕúPDPÕ] 7UNL\H¶GH IHOVHIH YH H÷LWLP LOLúNLVL ED÷ODPÕQGD \D\ÕQODQPÕú WHOLI YH WHUFPH
HVHUOHU NLWDS E|OPOHUL YH PDNDOHOHULQ LQFHOHQPHVLQL LoHUPHNWHGLU dDOÕúPDPÕ]GD |QFHOLNOH H÷LWLP
IHOVHIHVL DODQÕQGD \D\ÕQODQPÕú RODQ WHOLI oHYLUL NLWDS YH PDNDOHOHUGHQ JHQHO |]HOOLNOHUL LOH V|]
ediOHFHNWLU'DKDVRQUDKHUELUJUXSWDQEHOOLoDOÕúPDODUH÷LWLPIHOVHIHVLQHLOLúNLQWXWXPODUÕEDNÕPÕQGDQ
HOHDOÕQPD\DoDOÕúÕODFDNWÕU
<DSPÕúROGX÷XPX]H÷LWLPIHOVHIHVLND\QDNODUÕDUDúWÕUPDPÕ]GDFLYDUÕQGDPDNDOHNLWDSYH
D]VD\ÕGDoHYLULNLWDSWHVSLWHWWLN%XVD\ÕWHEOL÷VÕQÕUODUÕQÕDúDFDNG]H\GHGLU%XQHGHQOHDUDODUÕQGDQ
ED]ÕODUÕQÕ VHoHUHN GH÷HUOHQGLUPH \DSPD\D oDOÕúDFD÷ÕP .ÕVDFD VRUXQODUGDQ YH o|]P |QHULOHULQGHQ
V|]HGHFH÷LP
56
Tablo 1 E÷itim Felsefesi AlanÕnda 2013’lere Kadar YapÕlan ÇalÕúmalarÕn Listesi

<D]DU$GÕ (VHU$GÕ <D\ÕQ\HULYH\ÕOÕ 7U
Egemen, Bedi Ziya Terbiye Felsefesi, $QNDUDhQLYHUVLWHVLøODKL\DW)DNOWHVL Kitap
<D\ÕQODUÕ
723d81XUHWWLQ 7UNL\H¶QLQ0DDULI'DYDVÕ 0LOOL\HWoLOHU'HUQH÷L1HúUL\DWÕ Kitap
1960
Bedi Ziya Egemen 7HUEL\HøOPLQLQ3UREOHPOHUL $QNDUDhQLYHUVLWHVLøODKL\DW)DNOWHVL Kitap
ve Terbiye Felsefesi <D\ÕQODUÕ
+LOPL=L\DhONHQ (÷LWLP)HOVHIHVL 7DOLPYH7HUEL\H'DLUHVL<D\ÕQODUÕ Kitap
0(%øVWDQEXO
)HULW2÷X]%D\ÕU .|\Q*F Ankara, 1971. Kitap
.HPDO$\WDo dD÷GDú(÷LWLP$NÕPODUÕ Ankara,1976. Kitap
*UVHQ7RSVHV (÷LWLP)HOVHIHVLQLQ7HPHO 'D\DQÕúPD<D\ÕQODUÕ$QNDUD Kitap
6RUXQODUÕ
6DEUL%\NGYHQci (÷LWLP)HOVHIHVL <DUJÕFÕR÷OX0DWEDDVÕ Kitap
Cevat Alkan (÷LWLP)HOVHIHVL 8OXGD÷hQLYHUVLWHVL%DVÕPHYL%XUVD Kitap
1983.
øKVDQ Turgut (÷LWLPh]HULQH)HOVHIL%LU 7LQ\D\ø]PLU Kitap
deneme
Saffet Bilhan (÷LWLP)HOVHIHVL.DYUDP $QNDUDhQLYHUVLWHVL Kitap
d|]POHPHVL
Necmettin Tozlu øEQ7XIH\O¶LQ(÷LWLP øQNÕODS<D\ÕQODUÕøVWDQEXO Kitap
Felsefesi
øRQQD.XoXUDGL )HOVHIL$oÕGDQ(÷LWLPYH 7UNL\H )HOVHIH.XUXPXøVWDQEXO Kitap
7UNL\H¶GH(÷LWLP 1995.
Osman Kafadar 7UN(÷LWLP'úQFHVL¶QGH 9DGL<D\ÕQODUÕ Kitap
%DWÕOÕODúPD
9H\VHO6|QPH] (÷LWLP)HOVHIHVL 3HJHP<D\ÕQODUÕ$QNDUD Kitap
Necmettin Tozlu (÷LWLP)HOVHIHVL 0LOOL(÷LWLP%DNDQOÕ÷Õ Kitap
&HPDO<ÕOGÕUÕP (÷LWLP)HOVHIHVL (VNLúHKLU$oÕNg÷UHWLP )DNOWHVL Kitap
1988
Necmettin Tozlu ø+%DOWDFÕR÷OX¶QXQ(÷LWLP $NoD÷<D\ÕQODUÕ$QNDUD Kitap
6LVWHPLh]HULQH%LU
$UDúWÕUPD
+g]WUN (÷LWLP)HOVHIHVL Akbirlik, Ankara, 1988. Kitap
%D\UDNWDU%D\UDNOÕ Mukayeseli (÷LWLP 0h øODKL\DW)<D\ÕQODUÕ Kitap
Felsefesi Sistemleri øVWDQEXO
Osman Kafadar, 7UNL\H¶GH.OWUHO ø]\D\ÕQFÕOÕN Kitap
Hamdi Akyol '|QúPOHUYH)HOVHIH
(÷LWLPL
*OQLKDO.NHQ 2UWDoD÷GD(÷LWLP)HOVHIHVL '%)(øEQ5úG- $OID<D\ÕQODUÕ Kitap
øVWDQEXO
6DEUL%\NGYHQFL (÷LWLP)HOVHIHVLQH*LULú Siyasal Kitabevi, 2001 Kitap
Necmettin Tozlu (÷LWLP3UREOHPOHULPL] 0LNUR<D\ÕQFÕOÕN$QNDUD Kitap
h]HULQH'úQFHOHU
Necmettin Tozlu (÷LWLP)HOVHIHVLh]HULQH (OLV<D\ÕQODUÕ$QNDUD Kitap
Makaleler
Necmettin Tozlu øQVDQGDQ'HYOHWH(÷LWLP <HQL7UNL\H<D\ÕQODUÕ$QNDUD. Kitap
*OQLKDO.NHQ øONoD÷GD(÷LWLP)HOVHIHVL $OID%DVÕP<D\ÕP'D÷ÕWÕP Kitap
57
%HWOdRWXNV|NHQ 'HUV.LWDSODUÕQGD(÷LWLP Felsefe Kurumu, 17-.DVÕP Kitap

Felsefesi ve (OHúWLUHO Seminer Bildirileri, 2003.
'úQPH'HUV.LWDSODUÕQGD
øQVDQ+DNODUÕ7DUDPD
6RQXoODUÕ
Adem Solak )HOVHIHYH(÷LWLP +HJHP<D\ÕQODUÕ$QNDUD Kitap
.HQDQ<DNXER÷OX 2VPDQOÕ0HGUHVH(÷LWLPLYH *|NNXEEH<D\ÕQODUÕ Kitap
Felsefesi
9HID7DúGHOHQ6DEUL )HOVHIH(÷LWLP6DQDW6DIIHW +HFH<D\ÕQODUÕ$QNDUD Kitap
%\NGYHQFLGHUOHPH %LOKDQ$UPD÷DQÕ
0XVWDID(UJQ (÷LWLP)HOVHIHVL Pegem Akademi, Ankara, 2009. Kitap
$ULI%Dú 7HNQH.D]ÕQWÕVÕ Yozgat, 2010. Kitap
Turan AkmDQ(UNÕOÕo (÷LWLP)HOVHIHVL $QDGROXhQLYHUVLWHVL Kitap
øEUDKLP.DSODQ 7UNL\H¶GH0LOOL(÷LWLP øOHWLúLP<D\ÕQODUÕ$QNDUD Kitap
øGHRORMLVL
Ahmet Cevizci (÷LWLP)HOVHIHVL 6D\<D\ÕQODUÕ Kitap
$KPHW.Ro øKYDQ-Õ6DID¶QÕQ(÷LWLP 0DUPDUDhQLYHUVLWHVLølahiyat Kitap
Felsefesi, )DNOWHVL9DNIÕ
.HPDO%DNÕU 'HPRNWUDWLN(÷LWLP-RKQ 3HJHP$<D\ÕQODUÕ$QNDUD Kitap
'HZH\¶LQ(÷LWLP)HOVHIHVL
h]HULQH
Tablo 2 E÷itim Felsefesi Çeviri Eserler
John Dewey 7HFUEHYH(÷LWLP 1DGLU.LWDSøVWDQEXO Kitap

dHY)DWPD9DUÕú
)DWPD%DúDUDQ
øVPDLO+DNNÕ%DOWDFÕR÷OX Jean Jack Rousseau Terbiye &XPKXUL\HW0DWEDDVÕ Kitap
Felsefesi
Alfred North Whitehead (÷LWLPLQ*D\HOHUL 'HYOHW.LWDSODUÕ0(%øVWDQEXO Kitap
dHY6RIL+XUL 1971.
Olivier Reboul (÷LWLP)HOVHIHVL øOHWLúLP <D\ÕQODUÕøVWDQEXO Kitap
dHY,úÕQ*UE]
Russell, Bertrand (÷LWLP']HQL 9DUOÕN<D\ÕQODUÕøVWDQEXO Kitap
dHY1DLO%H]HO
K.G.Saiyidain øNEDO¶LQ(÷LWLP)HOVefesi, $QNDUD2NXOX<D\ÕQODUÕ Kitap

dHY1HFPHWWLQ7R]OX
Gerald L. Gutek (÷LWLPH)HOVHILYHøGHRORMLN hWRS\D<D\ÕQODUÕ$QNDUD Kitap

<DNODúÕPODU
dHY1HVULQ.DOH
(÷LWLP)HOVHIHVL.LWDS%|OPOHUL
g÷UHWPHQOLN0HVOH÷LQH*LULúNLWDSODUÕQGD0HKPHWùLúPDQ6HUYHWg]GHPLUg]FDQ'HPLUHO-
=HNL.D\D0QLUH(UGHQYE H÷LWLPLQ sosyal, felsefi, psikolojik ve tarihi temelleri úHNOLQGH birer
konu olarak yer DOÕU
(÷LWLP)HOVHIHVL0DNDOHOHU
dDOÕúPDNRQXODUÕQDJ|UHPDNDOHOHUDúD÷ÕGDNLJLELVÕralanabilir:
øQVDQ\HWLúWLUPH
g÷UHWPHQH÷LWLPLYHIHOVHIHNOWU
7UNL\H¶GHIHOVHIH|÷UHWLPL
58
7UNH÷LWLPVLVWHPLQLQIHOVHILWHPHOOHUL
0RGHUQ7UNL\H¶QLQIHOVHILN|NHQOHUL
2NXO\|QHWLFLOHULQLQH÷LWLPIHOVHIHOHULQLEHQLPVHPHG]H\OHUL
7UNYH\DEDQFÕGúQUOHULQH÷LWLPJ|UúOHUL
(÷LWLPEDNDQODUÕQÕQH÷LWLPJ|UúOHUL
$WDWUN¶QH÷LWLPIHOVHIHVL
-RKQ'HZH\¶LQH÷LWLPIHOVHIHVL
(÷LWLPGHELOJLQLQIHOVHILWHPHOOHUL
.|\HQVWLWOHUL
(÷LWLPGHNXUDPYHX\JXODPDED÷Õ
dRNNOWUOON
(÷LWLP)HOVHIHVL7H]OHUL
Hilmi =L\D hONHQ øEQL 5úG (PUXOODK Efendi, Bertrand Russell, Jean-Jacques Rousseau,
Muallim M. Cevdet, Mevlana (Fihi Ma-)LK 2VPDQOÕ PHGUHVH IHOVHIHVL 0XDOOLP 9DK\L -RKQ
'HZH\¶LQH÷LWLPJ|UúOHULoDOÕúÕOPÕúWÕU
(÷LWLP)HOVHIHVL.RQJUHYH6HPSR]\XPODU
<]QF <ÕO hQLYHUVLWHVL (÷LWLP )DNOWHVL 7UNL\H (÷LWLP )HOVHIHVL .RQJUHVL
%LOGLULOHU0]DNHUHOHU9DQ<]QF<ÕOhQLYHUVLWHVL-8 Ekim 1995.
<]QF <ÕO hQLYHUVLWHVL (÷LWLP )DNOWHVL 7UNL\H (÷LWLP )HOVHIHVL .RQJUHVL
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FROM PRE ± ISLAM ERA TO OTTOMANS,

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Abstract
According to Chinese resources, the Turks began to appear for the first time as politically
organized and owning a state, in BC 1050 in history. Before accepting Islam as a religion, the Turks
had established great and powerful states like Hun, Gokturk and Uygur. After the acceptance of Islam,
they continued their existence with states like Karakhanids, Seljuks and Ottomans which were very
important in the history of the world. Each of these states had developed their own educational models
and systems considering their geographical conditions, the time they exist and the other relevant
conditions. Before the acceptance of Islam, educational facilities had been carried out for only
practical and daily purposes without having a constant educational institution, but after the adoption
of Islam, it was carried out through the madrasahs which had scientific and religious concerns. The
aim of this research, is to study how the educational perspectives of the Turkish states have been
shaped, depending on their historical development.
Key Words: Turks, education, madrasah
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)DUNOÕPHGUHVHOHUGHIDUNOÕELoLPOHUde okutulan bu dersler tablo ile ifade edilirse:
Tablo 1 Nizamiye Medreselerinde Okutulan Dersler ve AçÕklamalar

DERSLER $d,./$0$
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$QFDN EX GHUVOHULQ KHSVLQLQ D\QÕ DQGD ELU PHGUHVHGH RNXWXOGX÷XQD GDLU herhangi bir bilgi yoktur.
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G|UGQFVyazÕlÕ aúamaGÕU5XKDQLLOLPOHUWDWELNLX\JXODPDOÕYHNXUDPVDOROPDN]HUHLNL\HD\UÕOÕU
%XDOWGDOODUÕQKHULNLVLGHNHQGLLoLQGHakli ve nakli LOLPOHUROPDN]HUH\HQLGHQLNL\HD\UÕOPDNWDGÕU
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HWPHNPPNQGU%X LOLPGDOODUÕú|\OHGLU
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2. 6|]OøOLPOHU$UDSGLOLYHIRQHWLNOJDWV|]ONELOLPVDUIV|]FNELOLPQDKYGLOELOJLVLYH
V|]GL]LPLEHODJDWKHQGHVH|OoELOJLVLúLLUQHVLUWDULKYEHGHbi bilimler.
3. )LNULøOLPOHU0DQWÕNYHGL\DOHNWLN
4. 5XKDQLøOLPOHUEXLOLPOHUNHQGLLoHULVLQGHG|UWDOWJUXEDD\UÕOPDNWDGÕU
a. 1D]DULDNOLLOLPOHUøODKL\DWGR÷DELOLPOHULPDWHPDWLN
b. 8\JXODPDOÕ$NOLøOLPOHU$KODNYHVL\DVHW
c. 1D]DUL'LQøOLPOHUL.XU¶kQWHIVLUKDGLVKDGLVXVXONHODPIÕNÕKIÕNÕKXVXO
d. 8\JXODPDOÕ 'LQ øOLPOHUL 8\JXODPDOÕ DKODN DGDE-Õ PXDúHUHW J|UJ NXUDOODUÕ LKWLVDE
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YDUGÕU%XLOLPOHULDúD÷ÕGDNLúHNLOGHWDEORODúWÕUPDNPPNQGU
71
Tablo 2 Taúköprüzade’ye Göre OsmanlÕ’da Temel Medrese Dersleri ve AçÕklamalarÕ

Dersler $oÕNODPDODU
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ùXUWYH6LFLOODWølmi ùHULKNPOHULQGHIWHUH\D]ÕOPDVÕYHND\ÕWDOWÕQDDOÕQPDVÕLOHLOJLOLLOLP
.D]DøOPL .DGÕODUD PDKVXV RODQ HGHSWHQ EDKVHGHQ LOLP %X LOLP PXKWHPHOHQ
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1D]DUøOPL Duyusal delilleri kendisine konu edinen ilim
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VWDQGDUW ELU PH]XQ ROPD ELoLPL \RNWX *HQHOOLNOH PGHUULVLQ WDOHEH\L \HWHUOL J|UPHVL YH RQD
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YDUGÕ %XQODUGDQ LONL µLSWLGD-L KDULF¶ GH GHQLOHQ Yirmili MedreseOHUGL %X PHGUHVHOHUH µ\LUPLOL¶
denilmesiQLQVHEHELPGHUULVOHULQHJQON\LUPLDNoH\HYPL\H|GHQPHVLQGHQND\QDNODQPDNWDGÕU%X
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Medreseleri GH GHQLUGL %X PHGUHVHOHUGH JLULú G]H\LQGH $UDSoD GLOELOJLVL YH V|] GL]LPL PDQWÕN
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72
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VWQGHELUG]H\GHH÷LWLPYHULUGL%XQODUÕQHQVWQGHGHSemaniye Medreseleri EXOXQPDNWD\GÕ%X
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Abstract
The purpose of the study is to compare pragmatism and realism in our education system with
respect to goals of education, roles of teachers, and curriculum and evaluation dimensions by taking
consideration of the constructivist curriculum and the existence of multiple choice examinations to
understand the philosophical transitions in Turkey. The current curriculum which is based on the
pragmatist philosophy and the progressivism, tries to present real life experiences to students under the
guidance of teachers with regard to needs and interests of students. However; standard examinations
for high school entrance which stems from the realist philosophy and essentialist movement was a
necessity until one or two years. Now, a new system is tried to be applied but it is beneficial to look at
the old applications to gain more critical viewpoints toward the new system. Although the curriculum
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kind of block to apply the curriculum. It is expected that the new system will remove the current
dilemma between the curriculum and evaluation process and solve the problems under the
philosophical contexts.
Keywords: Pragmatism, realism, standard exams, curriculum
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cbasak@metu.edu.tr
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curriculum: Ankara case. Elementary Education Online, 9(1), 301-305.
%DNÕU.3UDJPDWLVPDQGLWVUHIOHFWLRQWRHGXFDWLRQJournal of KazÕm Karabekir
Education Faculty, 14, 49-68.
MEB, (2005). Talim ve Terbiye Kurumu BaúkanlÕ÷Õ 1-5. SÕnÕf ProgramlarÕ TanÕtÕm El KitabÕ.
MEB, Ankara.
Oliva, P. F. (2005). Developiing the curriculum. United States: Pearson Education Inc.
Ozmon, H. A. & Craver, S. M. (2008). Philosophical foundations of education. New Jersey:
Perason Education Inc.
g]WUN0-RKQ 'HZH\¶LQH÷LWLPIHOVHIHVL<D\ÕQODQPDPÕú\NVHNOLVDQVWH]L,VWDQEXO
University, Istanbul, Turkey.
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school entrance exams(OKS-SBS) and PISA results. Ahi Evran E÷itim Fakültesi Dergisi,
11(3), 107-129.
Shrivastava, K. K. (2003). Philosophical foundations of education(ULúLPWDULKL$UDOÕN
2012,http://tr.scribd.com/doc/80453252/Philosophical-Foundations-of-Education
ùDKLQø$VVHVVPHQWRIQHZ7XUNLVKFXUUiculum for grade 1 to 5. Elementary
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http://www.authorstream.com/Presentation/rejulios16-1511618-realism-education
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Anahtar Kelimeler.UHVHOOHúPH(÷LWLP)HOVHIHVL(÷LWLPLQ5RO
HOW SHOULD EDUCATION CHANGE AND BE CHANGED IN THE CHANGING

WORLD?
Abstract
Today, globalization is the first word that comes to mind to define our changing and developing
world. Globalization which occurred as an economic term, today means the development not only in
economics but also social, political, technological, scientific, cultural and nearly all areas and their
rapid reach to different parts of world. Through globalization, world has gone into a new structure.
Any society in desire of taking part in this structure makes plans.
Education philosophy is the compilation of all values which are used in determining the goals of
education and the applications followed throughout the education process to reach these goals.
Education philosophy makes plans regarding the needs of individuals and society in current era. This
study deals with the expectations from the people and the society in the changing world and the role of
education for meeting these expectations. The questions how should education be changed and how
should education change are tried to answer.
Key Words: Globalization, Education Philosophy, the Role of Education
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Aslan, K. (2004). .UHVHOOHúPHQLQ(÷LWLm Boyutu. Ege E÷itim Dergisi, 5, 1-5.

$WDPDQ%.(QIRUPDV\RQ%LOLPOHULQH)WULVWLN%LU<DNODúÕPBilgi DünyasÕ, 9(1), 67-89.
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Bilimleriri Fakültesi Dergisi. 32 (1), 145-159.
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Washington, DC
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s.12-33.
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Information SoFLHW\ $OL (UGLQo (G International Symposium on Society, Governance,
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87
IS IT POSSIBLE TO RECONCILE THE EMPIRICAL STUDIES AND PHILOSOPHICAL

PEDAGOGY? SHOWN ON AN EXAMPLE OF MORAL EDUCATION PROJECT
'DULXV]6WĊSNRZVNL*
Abstract
The starting point of this paper is the assertion that for decades, in science of education there
is a visible split between theoretical concepts and empirical studies. Philosophy of education and
general pedagogy are the branches of pedagogy which in a way legitimizes the one of them (according
to the author, both of branches differ from each othHU6FKRROGLGDFWLFDQGVRFDOOHG³SHGDJRJ\ZLWK
DWWULEXWH´HJVRFLDOSHGDJRJ\SHGDJRJ\RIODERXUSHGDJRJ\RIOHLVXUHWLPHHWFDUHWKHEUDQFKHV
which develop a lot of projects based on quantitative and qualitative research. Therefore the author of
the paper formulates a question included in the title. He tries to answer it, referring to the research
experience of some other authors, which claim that, on the one hand, strictly empirical research
models are not possible, or in other words, research concepts should be preceded by detailed analysis
of theoretical background of the problem. However, on the other hand, thanks to empirical studies,
theoretical explanation is legitimized. So probably by combining empirical studies with philosophy of
education, we can benefit a lot for both of them. To illustrate this statement, the author presents his
own research project at the end. This project deals with an adaptation of the tool which is to measure
16-years-old students moral competences shaped during lessons of ethics. The tool is created by
Dietrich Benner, German professor of general pedagogy. In this project theoretical conceptualisation
and empirical verification interpenetrate and complement each other. So it is a good example that
empirical and theoretical studies successfully work together in a field of pedagogy.
Key words: theoretical concepts, empirical studies, philosophy of education, pedagogy
For decades, in science(s) of education there has been a visible split between theoretical
concepts and empirical studies. Philosophy of education1 and general pedagogy2 are the branches of
modern science(s) of education which grow up and legitimize particularly theoretical reflection. In
FRQWUDVWWKHVFKRROGLGDFWLFDQGVRFDOOHG³SHGDJRJ\ZLWKDWWULEXWH´HJVRFLDOSHGDJRJ\SHGDJRJ\
of labour, pedagogy of leisure time, etc.) are the pedagogical areas in which nowadays a lot of projects
based on quantitative and qualitative research is developed. Is it possible to reconcile the empirical
and theoretical research approach? What could be the common basis of agreement between them?
I would like to present the thesis that the common ground of both the theoretical and empirical
thinking in pedagogy is negativity of experience3. In my opinion, this is an accurate, although
forgotten, category which provides an opportunity to look at the same time at the history of education
and its contemporary problems.
Contrary to widespread beliefs, the reflection on relationship connecting the empirical and the
theoretical research in education studies is not only a contemporary issue which gives us a lot of

*
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1
7KHFRQWHPSRUDU\WHUP³SKLORVRSK\RIHGXFDWLRQ´LVXVHGDVDJHQHUDOWHUPGHVFULELQJWKHSHGDJRJLFDODQGSKLORVRSKLFDO
discipline that:
- explains and interprets the basic concepts of pedagogical thinking and functioning,
- formulates and justifies pedagogical issues and theories that are explaining them,
- analyzes the fundamental questions about the bases for both education and research activities aimed at educational
processes (L. Wigger, 2002; J. 5XKORII5*RGRĔ
2
7KHWHUP³JHQHUDOSHGDJRJ\´*HUPDQAllgemeine Pädagogik) was created in German-speaking countries during the Age
of Enlightenment. The term provides a more subtle distinction between the actuality and conceptual expression of education
(German: Erziehung) and Bildung. In the spirit of German language, the term Bildung should not be confused with English
WHUP³HGXFDWLRQ´,WLVFRPPRQLQWKHOLWHUDWXUHWRXVHWKLV*HUPDQZRUGZLWKRXWWUDQVODWLQJLW Bildung in the broad sense
describes a situation where the main focus is on the relationship between man and the world around him. In general, one can
therefore say that the processes of education are founded on Bildung processes; the latter, however, can take place regardless
of education. Thus, theories of education mainly regard opportunities and forms of pedagogical operations and functions,
while Bildung theories deal with problems and tasks that regard human coexistence. Although the latter also include the
educational processes, their scope is much broader than the education theories (D. Benner, 2012, pp. 127±182).
3
1HJDWLYLW\ RI H[SHULHQFH LV UHYHDOHG DV D VSHFLILF SKHQRPHQRQ RI HGXFDWLRQ LQ WKH IROORZLQJ ZD\ ³The possibility for
transitions from ignorance and inability to knowledge and ability ± a possibility that itself presupposes knowledge and ability
± points to a form of negativity within the process of education (Bildung). This form of negativity interrelates to the human
ability to learn (Bildsamkeit); it grounds KXPDQOHDUQLQJLWVHOI´'%HQQHU$5(QJOLVKS
88
problems. This controversy has its roots dating much further back than it is commonly believed. I do
not want to be misunderstood that I deny the importance of this matter for the future, but proper
understanding of the past opens new horizons for the time that is coming.
Therefore in this paper I refer my reflection in two opposite directions. The first is a look
back, and the other to the front. A look back concerns the past, it means: history of education. In the
history I will seek to legitimize the relationship between theoretical and practical activity in the field
of ancient education. A glance forward is turning towards the future. I will try to bring to light the
positive impact which comes from the development of cooperation (rather than competition) between
theoretical and empirical research methods. And this should be profitable for all sides.
My paper is divided into three parts. In the first one, I will present the ancient Greek concept
of paideia as an early example of the formulation of research questions with regard to practical
educational problems. The second part pays special attention to the research fields of modern and
contemporary pedagogy. At the end, in the third part, a project of a team of German pedagogues
working at the Humboldt University of Berlin under the supervision of Dietrich Benner will be
characterized. They have constructed and empirically validated a Moral Competence Test of Sixteen-
Year-Olds (MCTS) which enables to assess learning achievements using standardized methods of
measurement. I recall that example for two reasons. Firstly, because I was still involved in the
development of the test, and now I have created a small research team which deals with translation
and adaptation of this test to the Polish conditions. Secondly, what is much more important, I consider
this project as a unique example of a research project that has grown entirely on the basis of
theoretical consideration. It seems to me that the authors successfully reconciled theoretical reflection
and empirical methods of measurement.
1. Early attempts to formulate pedagogical research questions based on the example of ancient
Greek paideia
The scope of the ancient Greek paideia was much broader than the scope of modern
pedagogy. The term paideia (ʋDLGHLD regarded issues of human development, which included the
whole of human life: from birth to death. Childhood or youth did not take the central role among those
issues. This can easily be demonstrated through the example of the ancient myths as well as the
example of the process of crystallization of the philosophical concepts that have replaced them.
It would be fruitless to look for a reference to children or youth in the ancient Greek myth of
the creation of man. Plato presented this myth in its processed and refined version in a dialogue
entitled Protagoras (320 d ± G+HVWDWHGWKDWWKH³FUHDWRUV´ZKRFRQWULEXWHGWRWKHFUHDWLRQRI
human beings were Epimetheus, Prometheus, and Zeus. In the beginning, Epimetheus left man
unequipped and naked. Prometheus, moved by pity, gave man the ability to develop technology. Zeus
completed him by giving him the sense of both justice GLNKDQGVKDPHDLGZ® Thanks to the
senses of justice and shame, human beings can create habits and establish morality. The fact that a
human being comes into the world as a child and not as a mature individual is an educational fact that
the Greek myth of creation is not really interested in.
The phenomena and the facts described in the ancient myth can be traced further until the
FU\VWDOOL]DWLRQRIWKHWKHRUHWLFDOSKLORVRSKLFDOFRQFHSWV7KHFDYHLQ3ODWR¶VVWRU\RI Bildung is also
devoid of children (as it was described by the founder of the Academy in the seventh book of his
Republic.) In the cave, Plato portrayed adults who sit there being trammeled so they cannot look away
from the things that they perceive on the wall. They can, however, talk to each other and exchange
impressions about their observations. Accidentally, one of them is liberated from the shackles and
forced to stand, looking away from the shadows and glancing at the light. He is forced to go outside
the cave, where he recognizes an extraterrestrial world and the question of good and truth. The story
presented by Plato about the cave and about the change in direction that one is looking does not refer
at all to the education of children and young people, but to the process of Bildung of the ruling elite in
the republic. The aim of story is to legitimize a political function of one social class in the polis by
opposing it to the other classes, whose members are not only unable, but also not entitled to look away
from the facts and focus on the question of the causes.
From an educational myth he created, Plato draws conclusions about Bildung. The conclusions
are not only of a theoretical and discursive nature, but they also have a pragmatic and experimental
side, which includes the concept of a thought experiment that inspires practical actions. These actions
89
do not mean the duplication of the existing moral and political order of polis. This is the reason why
Plato did not want to give the privilege of statecraft to those who love power or to some chatterboxes.
He wanted instead to engage people capable of reflective thinking into the necessary and practical
transformation of social life. According to Plato, those people are only found among philosophers,
who following the capacity of assimilation of negativity of experience, can ask for truth and goodness
(Republic, 514 a ± E'%HQQHU'6WĊSNRZVNL
,QDGGLWLRQWRWKHDIRUHPHQWLRQHGGLGDFWLFSXUSRUW3ODWR¶VVWRU\RIWKHFDYHKDVDQHGXFDWLRQ
aspect, which surprisingly was not explained by the author. The conclusion about Bildung is that the
one whose eyes are blind will not see anything. That means that the process of Bildung is not a process
of training someone in seeing something, but it is a process of constant change or modification of the
direction or perspective of seeing things. The effectiveness of this process primarily depends on the
ability to assimilate the negativity of experience by both the teacher and student. In his Republic, Plato
did not explain precisely what it meant. He explained this in his other dialogue, Meno, by the example
of a geometry lesson on the Pythagorean theorem given by Socrates. At the beginning of this lesson,
the young slave, who had never been taught geometry, has been asked to appoint a square of the area
two times greater than the area of a given square the length of the sides, which were two times two
feet. The boy found the right square of 8-foot surface with the guidance of Socrates, whose main
didactic function was to encourage his student to modify the perspective with which student was
approaching the subject. The change in perspective of looking at things led the boy to not only see the
ILJXUH¶VKRUL]RQWDODQGYHUWLFDOOLQHVEXWWKHGLDJRQDOOLQHVDVZHOO7KLVKLQWKDVRSHQHGWKHGRRUIRU
him to immediately find the solution to the given task (D. Benner, A.R. English, 2004, pp. 411±413).
A more thorough and systematic answer to the question of what Plato meant by changing
PRGLI\LQJWKHGLUHFWLRQRUSHUVSHFWLYHRIVHHLQJWKLQJVFDQEHIRXQGLQ$ULVWRWOH¶VMetaphysics and
his other scientific publications on topics ranging from physics through psychology, ethics, and
politics. Stagirite teleologically interprets 3ODWR¶V FRQFHSW RI Bildung, described by him as a
modification or change in a direction of seeing things, as a regress from the empirical data to the first
source of experience, that is, to its cause. Aristotle understands the first source not only in the context
of the theory of Bildung, but he also applies it ± at least to some extent ± to the theory of education.
Aristotle extended the search for first source by building from it the scheme of a research program that
was used for a long time in science, at least until modern times. Today, it still plays an important role
in enabling the differentiation of forms of knowledge and research paradigms (D. Benner, 2009).
According to Aristotle, the search for the first source in all areas of knowledge is a regress
from the experience to its four causes: material, formal, moving, and final cause (Physics, 190 a±b).
For Stagirite, the final cause has special importance in Bildung processes. According to Aristotle,
physics is the study of the final causes that govern nature; psychology is interested in the final causes
that are guiding spiritual processes; and politics is a knowledge of the final causes which are at the
root of intelligent and collective life in polis. Aristotle perceived the scientific foundation of all the
movements and processes occurring in nature and in society as the order of final causes relating to the
natural, mental, and political forms of life. The Bildung process was for him the development process
in which a man who at first is uneducated, that is, he cannot see causes of various phenomena and
does not know the most important of the cause ± the final cause ± is transformed into a man who can
see final causes of nature, soul, and polis; he uses them to direct his own activities.
Aristotle illustrated in his Physics the aforementioned difference between a man who went
through the Bildung process and one who did not by providing an examplHRIVKRSSLQJLQDWRZQ¶V
market square. When a man who does not know the final causes of human action meets another man at
the market square who owes him money, he will use this opportunity to ask for the money. However, a
man who is educated and has knowledge of the teleological order of the town square, in the situation
of this coincidental meeting, will realize that market square is a place where people do their shopping
and having this in mind and recognizing the priority of this goal, he will not harass the debtor trying to
reclaim his property (Physics 196 a).
The relations that I discuss here are anchored in a more comprehensive research program of
Aristotle. In all areas of human knowledge and action, Aristotle wants to separate the material cause
from the formal causes, the moving causes from final causes; he interprets space and time as
teleologically structured categories. It must be emphasized that his program has two sides or aspects:
one, relating to the Bildung process, and the second, relating to the educational process. The first
aspect is reflected in the fact that Aristotle attributed the Bildung force to the final causes. The
90
educational aspect is stressed when Aristotle claims that only a person with knowledge of the final
causes, and who is capable of directing his eyes to the final cause ± he (and only he) is able to teach
others. A man who knows the world and polis only from experience will never be able to be a real
teacher. Only a man who walks the path (in his mind) from the experience to the first sources has
teaching competence; only he will be able to guide others to and through this path (Metaphysics 980 a
± 981 b).
The extensive research program suggested by Aristotle was never intended for teachers in
their educational work with children and young people, but it was intended for beginning researchers
with a philosophical inclinations. Although Stagirite advocated a uniform education in public schools
in which students of one generation would practically try out what they had been taught, he did not
perceive education of children and young people as a research activity (Politics 1337 a 21). He saw it
instead as an activity of transmitting elementary techniques of reading, writing, and arithmetic as well
as an introduction to existing customs. As for the best time for the theoretical, philosophical and
exploratory activity, Aristotle imagined the period after a man received his civil rights, that is,
immediately after finishing ephebeia. This activity he understood as a theoretical praxis between older
and younger adults, for whom the educational process had ended long ago.
Concluding this part of my SDSHU LW LV ZRUWK QRWLQJ WKDW LQ $ULVWRWOH¶V YLHZV WKH DVSHFW RI
human development related to the Bildung process was based on developing the ability in learners to
find the final causes; it was only minimally related to education. Also the relationship between adults
and adolescents has not yet played a leading role. The theoretical cognition program, which was
focused on searching for the final causes of nature, soul, and society, was a teleological research
program created to consolidate paideia through Bildung a man throughout his life.
2. Research fields of modern general pedagogy
The basic concepts of modern pedagogy developed in the Age of Enlightenment and in the
period of Neohumanism that followed immediately thereafter. This gave further reason for the
emergence of the theory of education, the theory of Bildung, and the theory of educational institutions
(D. Benner, 2012, pp. 127±130). These three types of theory impose a clearly experimental nature on
the modern science of education and pedagogical praxis. Although antiquity ± at least in philosophy ±
knew the concept of the experiment, of course within the existing scientific paradigm, at that time it
was completely alien to both theoretical pedagogical reflection and to the practical education of
children and youth.
One of the general pedagogical problems, the scope of which transcends the established
scientific boundaries of contemporary theoretical and practical pedagogy, is that the processes for
education, as well as Bildung, are always mediated by negativity of experience. In this negativity, the
things that one already knows once again become unknown; what was learned turns out to be
problematic and questionable. In this way, some gaps appear in the horizon of the knowledge and
skills of those who are learning. These gaps can be filled in with something new, that is, with new
knowledge (D. Benner, A.R. English, 2004; A.R. English, 2013).
Educational research cannot be thought of or carried out without either considering the
productive nature of negativity of experience or without seeking opportunities to support the
processing of exploration of this negativity through appropriate pedagogical activities. If education
science is to continue to exist as an independent field of research, that is, if it is going to undertake its
own theoretical and practical problems, it must enter into relations with other sciences from the field
of education, in particular, with psychology and sociology. If education science is to continue to exist
as an independent field of research, it shall carry out independent research projects that will based on
WKHVFLHQFH¶VRZQORJLFRIWKHBildung process, and shall subject to the reinterpretation of pedagogical
theories, issues, questions, and the results of tests carried out by the aforementioned sciences.
From the analysis of the development of pedagogical theories and educational research, one
can elicit the characteristics of pedagogy. What distinguishes pedagogy is not only the aforementioned
theoretical basis, which is created by the fundamental principles of pedagogical thinking and activity
and the typology of pedagogical theories, which is based on the principles, but the main forms of
pedagogical activities as well (D. Benner 2012, pp. 208±314). Pedagogical activities are anchored in
the specific logic of modern pedagogical praxis and translate this logic into concrete actions.
Discipline-based education is one of elementary forms of pedagogical activity. In adolescents it leads
91
WRFRQFHQWUDWLRQDQGDWWHQWLRQ7KHVHLQWXUQVWUHQJWKHQDGROHVFHQWV¶UHDGLQHVVWROHDYHWKHKRUL]RQRI
their previous experiences and knowledge gained through everyday contact with others, and to open
up to processes of teaching and learning in school.
The second elementary form of educational activity takes place directly after the first. In the
pedagogical tradition it is referred to as educational teaching or as education through teaching. It
involves creating an educational situation that causes the modification of the perspective of seeing
things by a learner and generating such forms and resources of knowledge that will result in extending
WKHOHDUQHU¶VH[LVWLQJH[perience and knowledge coming from daily life. The knowledge generated this
way is necessary today in order to gain a distanced and reflective attitude to the world and to oneself.
There is a whole canon of the activities included in the educational teaching (education through
teaching). It consists of individual subjects and groups of school subjects. At a basic level (first and
second stage of universal education), these are activities that transmit elementary cultural skills such
as reading, writing, drawing, and counting as well as social learning techniques in a group, mutual
listening, and performing tasks with a group. At the third stage of the public system of general
education, the aforementioned subjects are conveyed in a form of lessons with the determined subject
matter. In secondary education, these activities may take the form of propaedeutic scientific
disciplines. All of the types of school subjects are used to convey knowledge that is necessary to
understand the modern world, which is filled with the science and socio-historical knowledge.
Then there is a third form of educational activity that is connected with the pedagogically
supported processes of Bildung and which prepares the growing generation to sufficiently enter into
the area of social action. This form has a consultative nature. It supports adolescents in their
participation in public life in the area of work, customs, education, politics, art, and religion.
Discipline-based education activity is expected to control whims and determines the entrance into the
processes of Bildung. Educational teaching broadens the experience and knowledge acquired from
others through its implementation in thinking and assessment. This allows the learner to learn the
difference between different forms of knowledge and methods of assessment: from those referring to
the empirical world through teleological, scientific, and critical or pragmatic forms. Consultative
education (pedagogical counseling) points to the transition that exists between forms of
intergenerational activity. It wends its way towards forming a practical competency that will allow
adolescents to participate in the deliberation in the public sphere (D. Benner, 2012, pp. 290±314).
3. General pedagogy as a reflective research discipline
As a conclusion of my presentation, I will give one example of the relationship outlined in this
paper. This is a relationship that occurs between research questions and problems (for which the
source is the philosophy of education and general pedagogy) and strictly pedagogical concepts of
educational research (which concern scientific issue of education and the Bildung processes). Their
common ground is outlined above negativity of experience. I believe that noticing this can be fruitful
not only in basic research but also in projects which will show the new face of general pedagogy,
namely as a reflective research discipline.
As I mentioned at the beginning, the project is led by Dietrich Benner at Humboldt University
in Berlin (Benner et al., 2013). Its tLWOHLV³'HYHORSPHQWRIWHVWWRROWKDWKHOSWRGHWHUPLQHWKHPRUDO
competencies that are didactically justified in relation to ethics classes in public schools ± (WL.´4 Due
to its nature, the project is classified as basic, empirical educational research. In the project, a moral
competency model was developed of adolescents aged 16 years participating in ethics classes in public
schools, as well as a psychometric instrument used for its diagnosis.
The notion of moral competence in the German project is basHGRQ)UDQ]:HLQHUW¶VGHILQLWLRQ
who suggests that the term competence LQGLFDWHV³LQGLYLGXDOFRJQLWLYHDELOLWLHVDQGVNLOOVFXUUHQtly
available or possible to learn in future, that allow a person to solve particular problems and the related
motivational, volitional, and social readiness for responsible, effective application of own potential in
RUGHUWRVROYHDSUREOHPDWLFVLWXDWLRQLQFKDQJLQJFRQGLWLRQV´TXRWHGIURP'%HQQHUHWDOS
164). The definition above underlines the process of learning and is consistent with definitions
provided in Polish literature on the subject.

4
7KH *HUPDQ WLWOH RI WKH SURMHFW ³Entwicklung eines Testinstruments zu einer didaktisch und bildungstheoretisch
ausgewiesenen Erfassung moralischer Kompetenzen, bezogen auf den Ethik-UnterrLFKWDQ|IIHQWOLFKHQ6FKXOHQ± ETiK.´
92
The model developed by pedagogues from Berlin distinguishes three constituent

competencies: basic ethical knowledge, moral assessment ability, and moral action ability. Based on
this distinction, three areas of realization of moral competence are given: private (personal) morality,
moral assumptions about others, and public discourse on moral issues (Benner et al., 2012, p. 162).
These areas concern all constituent competences equally and form a consistent whole, in which several
forms of moral judgment can be distinguished ± that is, aporetical, teleological, categorical, and
critical. An important aim of school education is introducing judgment into these forms.
In this context, two questions are especially problematic: whether it is at all possible to teach
moral competence and whether the degree to which ethics classes at school affect the development of
moral competence can be measured. The developer of the Moral Competence Test of Sixteen-Year-
Olds (MCTS) and the authors who proposed adapting it into Polish conditions assume that a positive
answer can be given to both these questions. As a justification, suffice it to say at this point that the
0&7)GRHVQRWDVVHVVRQH¶V declared moral attitudes or views, but rather educational achievements
stemming from the actions of teaching and learning during ethics classes against the background of
ethics as a new subject in the Polish school. The reasons for such a state of affairs are undoubtedly
numerous. The so-called solid subjects are different from ethics in that one can easily assess whether
the acquired information, skills, and strategies of action used to solve tasks are correct or incorrect.
The common characteristic of solid subjects is openness to standardization of the process of teaching
and learning and of the outcomes of this process. However, for these reasons, some specialists state
that teaching in such areas as literature, art, or morality cannot be assessed using empirical research
measures. Eliminating such an opinion would be an indirect effect of the presented project.
In Germany the project was funded by the Deutsche Forschungsgemeinschaft (German
Research Foundation) and is currently in its final phase. The Berlin team has teamed up with research
teams in Warsaw (Poland), Shanghai (China), Bern (Switzerland), Odense (Denmark), and Vienna
(Austria). It aims to validate the developed tool on an international scale. This validation will help to
answer the question of whether and to what extent the structure of moral competencies of sixteen-
year-olds can be universalized, and in which areas these competencies show specific cultural and
national traits. In Warsaw the study will not be limited to adapting the MCTS to Polish conditions but
will also involve a necessary paraphrasing of the test. This means that in addition to test items
presented in the German version of the MCTS, which meet the requirement of validity, a set of new
items will be developed that reflect the specificity of teaching ethics at Polish junior high schools.
Thus, the Polish version of the MCTS will be ready to function as a diagnostic method fully adjusted
to current curriculum requirements in Poland.
Conclusion
When clarifying the nature of educational research, it must be stated that it cannot be
conducted as a pure exploratory study in which the pedagogical processes and the undertaken attempts
to influence the Bildung process are only observed, or as the isolated diagnostic research, which only
measure and compare the output competence. Educational research oriented psychologically differs
from educational diagnostics, which are strictly focused on a pedagogical approach to education and
Bildung processes. This is because, firstly, in psychologically oriented educational research,
pedagogical processes are simultaneously examined in terms of the theory of education, the theory of
Bildung, and the theory of pedagogical institutions. Secondly, this is because the psychologically
oriented educational research checks and explains the relationship between the input-given
programming requirements, the three basic forms of educational activities (discipline-based,
educational, and consultative), and the competencies obtained in three ranges, namely, in basic
theoretical knowledge, in skills assessment, and in the ability to act independently.
The philosophy of education, the philosophy of Bildung, and general pedagogy are supposed
to work together in the area of conceptualization, criticism, in revising and further improvement of
strictly pedagogical research projects, and thus in participating in an experimental pedagogical praxis,
in developing theoretical areas of pedagogy, and in enriching scientific knowledge about education
(G. Reinmann, W. Sesink, 2011).
93
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94
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J|UúEHOLUWPLúOHUGLU<DSÕODQDQDOL]OHUVRQXFXQGDIDUNOÕLOoHOHUGHJ|UHY\DSDQRNXO\|QHWLFLOHULQGHQ
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Abstract
7KLVUHVHDUFKSUHVHQWVWKHSHUFHSWLRQOHYHORI³7XUNLVK(GXFDWLRQ3KLORVRSK\´RIWKHVFKRRO
administrators who serve in the secondary education schools in the county of Pendik and KadÕN|\LQ
øVWDQEXO FLW\ DQG LV YHU\ LPSRUWDQW WR FRPSUHKHQG WKH PRYHPHQWV RI philosophical thought in
education in the changing and globalizing world. As the result of the research conducted, all of the
secondary education school administrators think that administrative and political factors have a role to
put Education Philosophy in Turkey into practice. The secondary education school administrators
share rarely that the students confront with their responsibility in education.
According to the findings obtained, there is no meaningful variation about perception level of
education philosophy by the school administrators who have different occupational seniority, faculties,
and branch.
According to the findings obtained, the school administrators who have 20 or more years
seniority generally have more positive opinions than the school administrators who have 1-5 and 6-10
years seniority that the secondary education school teachers give great importance to the general aims
of the education based on Turkish education philosophy. The school administrators who serve the
same school but have different seniority show similarity about perception level of education
philosophy.The %16 of the school administrators who attend the research is women administrators as
the %84 of the school administrators who attend the research is men administrators. The opinion
ZKLFK LV DW ORZHU GLPHQVLRQ RI ZRPHQ DGPLQLVWUDWRUV¶ DWWLWXGH VFDOH GRHV QRW KDYH D PHDQLQJIXO
difference accordiQJ WR PHQ DGPLQLVWUDWRUV¶ RSLQLRQ EXW PHQ DGPLQLVWUDWRUV KDYH PRUH SRVLWLYH
opinions than women administrators do. As the result of the research conducted, The school

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0DOWHSHhQLYHUVLWHVL)HOVHIH%|OP'RNWRUDg÷UHQFLVL, duygualtunbastemel@gmail.com
95
administrators who serve in KDGÕN|\FRXQW\KDYHPRUHSRVLWLYHRSLQLRQWKDQWKHVFKRRODGPLQLVWUDWRUV

who serve in Pendik county that the school environment, education programs, and education resources
are being developed in conformity with Turkish National Education Philosophy.
Key Words: School Administrator, Philosophy of Education, Turkish Education
Philosophy
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$QDKWDU6|]FNOHU%LOLP)HOVHIHVL(÷LWLP)HOVHIHVi, Thomas Kuhn, Karl Popper
SCIENTIFIC EDUCATION IN THE PHILOSOPHIES OF THOMAS KUHN AND KARL

POPPER
Abstract
According to Thomas Kuhn, scientific education has a closed and dogmatic structure at the
PDWXUHSHULRGRUZKDWKHFDOOVDV³QRUPDOVFLHQFH´SHULod of a scientific field. Kuhn states that in this
way science students acquire a pre-conception about the fields they are studying. However, the
preconception that science students acquire through education causes them to resist scientific
novelties. This case effects the course of scientific development or progress by delaying the
acceptance of scientific novelties by the scientific community. Kuhn has been quite criticized because
of his views about the scientific enterprise and scientific education. The most prominent critique
which is directed to Kuhn with respect to scientific education was made by Karl Popper. Popper
accepts the existence of normal science but sees it as a consequence of bad education. According to
Popper, scientific attitude requires to be critical and open-minded. Scientists should not hesitate to
have false beliefs, indeed they should expose cases to falsify them. In this study, the opposing views
that are proposed by Kuhn and Popper will be evaluated with their reasons and the way to encapsulate
both of them instead of choosing one of the differing positions will be discussed.
Keywords: Philosophy of Science, Philosophy of Education, Thomas Kuhn, Karl Popper
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(mental sets YH\D ³WXWXPODU´ Einstellungen ROXúWurur (Kuhn, 1963, s.351; 1977, s.229).1 %|\OHFH
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³GQ\D\ÕEHOOLELUWDU]GDJ|UPHNYHRQGDELOLP\DSPDNLoLQGHULQELUED÷OÕOÕNDúÕODQÕU´.XKQ
s.349)
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1996, s.90).
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(Robinson-Riegler ve Robinson-Riegler, 2009, s.450-2)
102
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devrimsel yapmakta etkilidir. (Kuhn, 1963, s.349)
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(s.52).
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103
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devrimlerin sonucudur.
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benzemektedir.
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104
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ART IN THE EDUCATION OF PHILISOPHY, PHILOSOPHY IN THE EDUCATION

OF ART
Abstract
Philosophy and art are the two fundamental activities that man has founded to understand
himself and the universe and to give meaning to them. When considered together, they are the two
disciplines, one fostering the other and opening new horizons for each other. Man, while investigating
the being, knowledge and values in the area of philosophy on one hand, he tries to get at the aesthetic
dimension of these things in the area of art on the other. Philosophy and art, which are the two
indispensable activities of man to evaluate himself, use each other as a different channel of expression
or as a different linguistic tool. But, they need each other to deepen their scopes at the same time.
While the philosophical attitude and culture have a leading role for detailed art, the art opens a new
horizon for a philosophy, which makes it possible to have a deepening insight into comprehensive
concepts. n this context, it is necessary to contemplate philosophy with art and art with philosophy and
it is even necessary to tackle the training of those fields in the way that one supports the other. For art
to identify with philosophy, it is necessary to have an arts education combined with philosophy.
Because, philosophy is an activity that makes art meaningful. In the same way it is necessary to have a
philosophical education that can identify with art. The reason is that art is an activity that renders a
concrete perception of a domain of reflection that cannot be made concrete. In this paper, the meaning
of art for philosophical education and the meaning of philosophy for artistic education will be
investigated and in this reciprocal relation, the cornerstones of an art-based philosophy education and
a philosophy-based art education will be argued. The deepness of the impact of art on philosophy and
the impact of philosophy on art will be discussed through examples.
Key words: Philosophy, art, education, philosophical education, artistic education.
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E-posta: fulya@gazi.edu.tr
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VALIDITY AND RELIABILITY STUDY OF THE OBSERVATION FORM CONCERNING

VALUES
Abstract
The purpose of this study is to develop a reliable and valid observation form about democratic
values which include fairness, respect for differences, self confidence and cooperation for middle
school students. With this aim, 28 items were written according to relevant scientific literature. The
draft form was sent to five experts who study on different subject areas in order to get their opinions.
The items, having .80 or above content validity index scores, was included in the final version of the
observation form. Additionally, the draft form was checked by the experts who work on Turkish
language. 3 teachers were selected who work at the same public school and same class. These teachers
prepared lesson plans which have activities about determined values for three weeks with our
guidance. Teachers observed same 13 students during three weeks. The data obtained from the
observation forms was analyzed by using Paired Sample T Test. Average correlation was more than
.60 and observation results did not differ significantly .
Intraclass correlation coefficient showed that teachers worked with each other in harmony. 83,
respectively. The results of this study indicated that the form was reliable and valid.
Key Word: Cooperation, Self Confidence, Respect for Differences, Fairness, Values, Values
Education,
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THE REFLECTION OF POLITICS AND ECONOMIC POLICIES, WHICH WAS CHANGED

BY THE ARMY COUP IN 1980, ON EDUCATIONAL POLICIES
Abstract
This study discusses the influence of economic and political changes, following the 12th
September Army Coup, on educational policies. The chaos and domestic conflict in the country that
lasted so many years ended after the Army Coup. However, the Coup brought remarkable changes to
the country. This change appeared with neo-liberal policies in economy while it showed itself with
conservative and nationalist characteristics in politics. As Althusser claimed, political and economic
powers employ ideological apparatus of the state, such as education, in order to keep their existence
alive and adopt their existence to whole society. In line with what Althusser claimed, the Coup
Government and the following civilian politicians made serious changes on educational policies.
The plans for a change on educational policies can be clearly observed in several statements of
coup authorities and post-coup politicians as well as in the 12th National Education Council meeting,
and the 5th and 6th Development Plans. In this context, it was planned to shape educational system
within a monolithic and closed nationalist approach, together with a conservative outlook. It was
clearly seen that religious education and Kemalism were employed by the Army in order to adopt their
own ideologies. Some initiatives that reorganise the educational system according to free market
conditions were observed in this period. It was indicated in the council meetings and development
SODQVWKDWWKHVFKRROVHGXFDWHWKHLUVWXGHQWVDFFRUGLQJWRWKHLQYHVWRUV¶H[SHFWDWLRQV,QWKLVFRQWH[W
during the post-12th September Army Coup, the ideology which was adopted by the educational
system was closed and monolithic nationalism, and conservatism. Besides, the educational system was
responsible of raising citizens who are compatible with neo-liberal economic policies.
Keywords: The 12th September 1980 Army Coup, Education, Educational policy, Economy, Politics.

Ύ

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sa÷lam temeller üzerine oturtulmasÕnda, kendi geçmiúlerini, manevi ve millî kültür
de÷erlerini ö÷renmede yardÕmcÕ olacak úekilde ve devamlÕ olarak ilmî bir yöntemle
geliútirilmesi.
Ö÷retim ProgramlarÕ Karar 5: ProgramlarÕn geliútirilmesinde; e÷itimin, "millî
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fonksiyonun dengelenmesine dikkat edilmesi.
Ö÷retmen Yetiútirme Karar 3: Ö÷retmenlerin hizmet öncesiyle hizmet içi e÷itiminde
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e÷itim içeri÷inin ekonominin ve toplumun de÷iúen koúullarÕna uyacak biçimde
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.DONÕQPD 3ODQÕ : E÷itilenlerin gerekli meslekî ve teknik bilgilerin yanÕnda,
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yüce menfaatlerinin úuurunda olan ve bunlarÕ müdafa eden nesillerin aynÕ zamanda
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.DONÕQPD3ODQÕ Gelece÷in teminatÕ olan gençlerin, millî, manevî ve kültürel
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.DONÕQPD 3ODQÕ E÷itim hizmetlerinin maliyetine katÕlma uygulamasÕna
baúlanacaktÕr.
.DONÕQPD 3ODQÕ Özel kesimin okul açmasÕ ile vakÕflarÕn özel üniversite
kurmalarÕ teúvik edilecek, e÷itim metod ve teknolojilerinin geliútirilmesinde ve e÷itim
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yürütülecektir.
.DONÕQPD 3ODQÕ Ekonominin ihtiyaç oldu÷u nitelikli ara insan gücünün
yetiútirilmesinde mesleki ve teknik e÷itime öncelik verilmesi temel ilkedir.
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becerisini artÕrmak üzere uygulamalÕ e÷itim programlan düzenlenecektir.
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%DVPDFÕ 6 9). AydÕnlar Oca÷Õ ve Türk øslam Sentezi: 1980'lerden 2000'li YÕllara Devreden
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Bora, T. (2003). Türk Sa÷ÕnÕn Üç Hali: Milliyetçilik, MuhafazakarlÕk, øslamcÕlÕk. øVWDQEXO%LULNLP
Boratav, K. (2005). 1980'li YÕllarda Türkiye'de Sosyal SÕnÕflar ve Bölüúüm. $QNDUDøPJH.LWDSHYL
'R÷DQ0Siyasal AçÕdan 1980 SonrasÕ øslami Sermaye Birikim Modelinin Analizi: Türkiyede
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Nispet, R. (2011). MuhafazakarlÕk: Düú ve Gerçek. Ankara: Kadim.
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Üniversitesi E÷itim Fakültesi Dergisi, 17(1), 185-213.
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Anahtar Kelimeler: ahlak, e÷itim, umut, iyili÷e adanmÕúlÕk, uyum, aidiyet.
EDUCATION AND MORAL: CRITICAL APPROACH
Abstract
The question has been discussed in this article is that whether education which needs to make
students gain devout of goodness, hope for future, adaptation to social existence and the feeling of
belongingness to the group of people who have deep integrity cause morality to ameliorate or taint.
According to Rousseau (2007), development in science and art did not add anything into happiness but
it spoiled morality as well. Because the more scientists break doors of science impiously to reach
knowledge by their plagiarized scientific works, the more powers which connive plagiarism exist, the
more knowledge will disperse in one side and wisdom will be another side, philosophers will think
about pansophy less, kings will succeed big dreams less, humanity will live in poverty, amorality and
misery. Interrogating education from the perspective of morality will bar humanity to fall in hole of
amorality and will provide realities which will cause human to see truth. Topic has been purported
over morality and education, notions of devout of goodness, feeling of belongingness, adaptation to
social existence and hope for future, which are components of morality. As a conclusion: If schools
construct paradoxically selfism which is the opposite of devout of goodness, despair which is the
opposite of hope, non-adaptive and distrustful people which is the opposite of adaptation to social
existence, feeling of belongingness which is the opposite of non-othering, Iit is easy to see whether or
not education ameliorates or taints morality.
Keywords: moral, education, hope, devout of goodness, adaptation, belongingness.
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Abstract
Philosophy is the study of general and fundamental problems, such as those connected with
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investigated in sciences as well as philosophy; but philosophy differs from sciences with regard to
methods it uses. The scientific method is a body of techniques for investigating phenomena, acquiring
new knowledge, or correcting and integrating previous knowledge. To be scientific, a method of
inquiry must be based on empirical and measurable evidences which are subject to specific principles
of reasoning. Whereas philosophical method or philosophical methodology is the study of how to do
philosophy. A common view among philosophers is which philosophy is distinguished by the ways
that philosophers follow in addressing philosophical questions. There is not just one method that
philosophers use to answer philosophical questions. However, almost all philosophers use methods of
conceptual analysis and justification. In this respect, we can say that the conceptual, and etymological
analysis and justifications are the essence of philosophy. In this paper, I will analyze and critique the
concept of education in Turkish from etymological, social and cultural point of views by looking at
them philosophically, and try to show that education is not about bending or twisting, and that it is
possible to educate without bending or twisting.
Keywords: Philosophy, education, Turkish culture, bending or twisting.
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Kaynaklar
$N\]<Türk E÷itim Tarihi (MÖ 1000-MS 2012). $QNDUD3HJHP$<D\ÕQODUÕ

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dÕQDUø(÷LWLPYHRWRULWH\HED÷OÕOÕNÇa÷daú E÷itim Dergisi, 186, 31-33.
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Thayer, V. T. (1974). Religion in public education. New York: Viking Press.
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Uygulamada E÷itim Yönetimi, 18(2), 273-312.
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Warburton, N. (2000). A’dan Z’ye düúünmek6dDOÕúNDQoHY$QNDUD'RVW.LWDEHYL
Wittgenstein, L. (1998). Felsefi soruúturmalar'.DQÕWoHYøVWDQEXO.\HUHO<D\ÕQODUÕ
<D\OD$(÷LWLPNDYUDPÕQÕQHWLNDoÕGDQDQDOL]LYÜEF Dergisi, II(1), 1-12.
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EDUCATIONAL THOUGHT IN EDGAR MORIN

Abstract
French sociologist and philosopher Edgar Morin, who’s been working in the fields of
anthropology, sociology and philosophy is one of the important thinkers of today, well known for his
rejection of boundaries between disciplines and interdisciplinary attitude. Morin, in his work titled
“Seven Complex Lessons in Education for the Future” written at the request of UNESCO, in which he
puts forward seven main motives that should constitute the basis of the education, suggests seven
fundamental thesis for a more sustainable world, by determining the shortcomings of changes brought
to the education since the 20th century. The seven “fundamentals” information which is extremely
promising for our own future and a better world that every society, culture and the education of
tomorrow need to address are as follows: “1. The blinds of knowing: Error and illusion, 2. The
principles of rational knowledge, 3. To teach the condition of humanity, 4. To teach the identity of the
earthling, 5. Confront uncertainties, 6. To teach how to understand, 7. Ethics of the human species.”
In his work, Edgar Morin sets the philosophical and pedagogical foundations of the education.
Keywords: Edgar Morin, education, philosophy, future, ethics.
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Morin, a.g.e., s. 3
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Morin, a.g.e., s. 4, 5
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7
Hessel, Morin, a.g.e., s. 70
8
Morin, a.g.e., s. 15, 16
9
10
Hessel, Morin, a.g.e., s. 75
11
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12
13
14
15
Hessel, Morin, s.58
16
Hessel, Morin, a.g.e., s.80
144
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Morin, E. (1999). Amour, Poésie, Sagesse. Paris: Seuil.
Morin, E. (2001). Dünya VatandHY0HOLNH+HPPDPLøVWDQEXOøOHWLúLP<D\ÕQODUÕ
Morin, E. (2003). Gelece÷in E÷itimi øçin Gerekli Yedi Bilgi dHY +VQ 'LOOL øVWDQEXO %LOJL
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POVERTY OF PHILOSOPHY OF EDUCATION IN TEACHER TRAINING EDUCATION
Abstract
Philosophy is the attempt to understand human, life, nature and universe through the method
of systematic thinking by highlighting the mind, especially critical one. Philosophy is a thinking
activity leading to asking questions about entity and life, wondering, being sceptical of, and
understanding the universe as a whole.
Philosophy of Education is concerned about those both educated and educating, the nature of
education, its aims and problems. In brief, philosophy of education means that teacher questions what
they do (education and teacing profession).
The ability of being critical, asking questions, and sense of wonder in human can be developed. In
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features, which can be developed and taught, are only possible thanks to philosophy and philosophy of
education, which is mainly concerned about this. A teacher FDQ µFRQWDPLQDWH¶ their students like a
contagious disease if they have these features in their daily life practice.
The history of teacher training practice in our country examined, it can be noticed that the
courses of philosophy and philosophy of education are unsteadily included in the teacher training
educational curriculums. Courses of philosophy and philosophy of education have sometimes taken
part in the curriculums of education faculties, or sometimes have been silently removed as in 1997
programme. With the last change of Higher Education Council in the education faculty programmes in
2006-2007, it can be noticed that the poverty of philosophy and philosophy of education courses still
continues.

6LQRShQLYHUVLWHVL(÷LWLP)DNOWHVLg÷UHWLPh\HVL(-posta: takiyilmaz@gmail.com
146
Programmes examined, of the courses related to the foundations of education; philosophy

course is included in the programme as elective (for Primary School Teaching), a course for general
knowledge of the world (for Music Teaching, Religious Culture and Morale Knowledge Teaching);
philosophy of education is included in the programme of Preschool Teaching as an elective course.
According to the programme, as elective courses Philosophy and Philosophy of Education Courses are
flexible courses, which can be discarded. Thus, Philosophy and Philosophy of Education Courses are
not the courses in demand in views of their content for general features of a teacher.
This declaration is aimed at examining the history of ‘Philosophy and Philosophy of
Education’ courses, and putting forwards suggestions discussing the meaning and importance of
philosphy and philosophy of education courses in views of teaching profession and quality.
Keywords: Philosophy, Philosophy of Education, Teacher Training
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Tablo 1. ¶WHøVWDQEXO'DUOPXDOOLPLQLùXEHOHULYH'HUVOHUL
'DUOPXDOOLPLQ-L6ÕE\DQ 'DUOPXDOOLPLQ-L5úGL\H øGDGL\HùXEHVL
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Lisan-Õ7XUNLYHøPOD Farisi Muamelat ve Usul-i Defteri
7HQDVEHNDGDU+HVDS Hesap Cebir
Muhtasar Tarih-i Osmani Cebir 0DQWÕN
0XKWDVDU&R÷UDI\D Hendese Tarih-i Umumi ve Osmani
Menad- Hendese ve Mesaha Tarih Lisan-ÕHFQHEL
Farisi &R÷UDI\D +VQ-i Hat
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Resim Hendese
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Kozmografya
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Tablo 1¶GHJ|UOG÷JLELGR÷UXGDQIHOVHIHGHUVLQH\HUYHULOPHVHGHIHOVHIHQLQELUDOWNRQXVX
olan “MantÕk” GHUVLQLQ\DOQÕ]FDøGDGL\HùXEHVLQGH\HUDOGÕ÷ÕJ|UOPHNWHGLU
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ve Toplumbilim dersleri mevcuttur.
151
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EXQD J|UH ROXúWXUXODQ 1953 <ÕOÕQGD g÷UHWPHQ 2NXOODUÕQÕQ /LVH .ÕVPÕQGD 2NXWXODQ
g÷UHWPHQOLN0HVOHN%LOJLVL'HUVOHULDUDVÕQGDfelsefe ya da e÷itim felsefesi GHUVL\HUDOPDPÕúWÕU
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øON|÷UHWPHQ2NXOODUÕQÕQ3URJUDPÕQGDQNDOGÕUÕODQ“Felsefe ve øçtimaiyat” dersi, 1970¶OHUHJHOLQFH\H
NDGDU|÷UHWPHQ\HWLúWLUPHSURJUDPODUÕQGD\HUDOPDPÕúWÕU
Tablo 2. 1970-1974 øON|÷UHWPHQ2NXOX3URJUDPÕQD*|UH+DIWDOÕN'HUV'D÷ÕOÕPdL]HOJHVL

DERSLER ,6ÕQÕI ,,6ÕQÕI ,,,6ÕQÕI ,96ÕQÕI IV (Fen
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Psikoloji -- 2 -- -- --
(÷LWLP3VLNRORMLVL -- 3 2 -- --
(÷LWLP6RV\RORMLVL -- -- -- 2 2
øONRNXOODUGDg÷UHWLP -- -- 4 4 4
øONRNXOODUGD<|QHWLP -- -- 1 -- --
6HoPHOL0HVOHN'HUVOHUL -- -- 1 1 1
)HOVHIH6RV\RORML0DQWÕN)HOVHIH -- -- -- 6 3
Alan Dersleri ToplamÕ 38 33 30 25 28
TOPLAM 38 38 38 38 38
7DEOR¶GHJ|UOG÷JLELLONNH]“felsefe dersi” 1970-1974 øON|÷UHWPHQ2NXOX3URJUDPÕQÕQ

+DIWDOÕN'HUV'D÷ÕOÕPdL]HOJHVLQGH\HUDODUDNRNXWXOPD\DEDúODQPÕúWÕU
1975-1983 <ÕOODUÕ$UDVÕøNL<ÕOOÕN(÷LWLP(QVWLWOHULQLQg÷UHWPHQOLN0HVOHN%LOJLVL'HUVOeri
YH.UHGLOHUL<g.LQFHOHQGL÷LQGH³)HOVHIH'HUVL´QLQNDOGÕUÕOGÕ÷ÕJ|UOPHNWHGLU
1979-1980¶GH 6ÕQÕI g÷UHWPHQL <HWLúWLUHQ <ÕOOÕN (÷LWLP (QVWLWOHUL 3URJUDPÕQD $N\]
EDNÕOGÕ÷ÕQGDGD*HQHO.OWUg÷UHWPHQOLN0HVOHN%LOJLVLøú7HNQLNYH6HoPHOLGHUVOHUOH
ROGXNoD\R÷XQRODQEXSURJUDPGDGD³)HOVHIH\DGD(÷LWLP)HOVHIHVL´GHUVL\HUDOPDPÕúWÕU
(\OO DVNHUL PGDKDOHVL VRQUDVÕQGD |÷UHWPHQ \HWLúWLUPH J|UHYL <NVHN|÷UHWLPH
GHYUHGLOPLúWLU (÷LWLP )DNOWHOHULQLQ |]HOOLNOH SHGDJRMLN IRUPDV\RQ g÷UHWPHQOLN 0HVOHN %LOJLVL
SURJUDPODUÕQGD oRN VÕN GH÷LúLNOL÷H JLGLOPLú EX GH÷LúLNOLNOHU LVWHQLOHQ ROXPOX VRQXoODUÕ YHUPHPLú
KDWWD EX GH÷LúLNOLNOHU JHOHQHNVHOOHúPLúWLU %X JHOHQHN LoLQGH (÷LWLP )DNOWHOHULQLQ SURJUDPODUÕQGD
“Felsefe ve E÷itim Felsefesi” GHUVOHUL LVWLNUDUVÕ]OÕ÷ÕQÕ YH EHOLUVL]OL÷LQL NRUXPD\D GHYDP HWPLú YH
etmektedir.
<g. WP |÷UHWLP SURJUDPODUÕQD LOLúNLQ G]HQOHPHOHUH JLULúPHGHQ |QFH “pedagojik
formasyon” SURJUDPÕQÕ HOH DOPÕúWÕU .XUXO \ÕOÕQGD G]HQOHQHQ ;, 0LOOv (÷LWLP ùUDVÕ
NDUDUODUÕQÕGDGLNNDWHDODUDNSHGDJRMLNIRUPDV\RQSURJUDPÕQÕ.DVÕPWDULKYHVD\ÕOÕ
\D]Õ EHOLUOHPLú .DVÕP G]HQOHPHVLQGH “Felsefe ve E÷itim Felsefesi” dersi, Pedagojik
)RUPDV\RQGHUVOHULDUDVÕQGD\HUDOPDPÕúWÕU
Bu proJUDP GDKD ELU \ÕO X\JXODQPDGDQ 1983-1984 g÷UHWLP <ÕOÕQGD (÷LWLP )DNOWHVL
3HGDJRMLN )RUPDV\RQ 'HUVOHUL <g. \HQLGHQ G]HQOHQPLú VDDW RODQ GHUVOHU EX
SURJUDPGDVDDWHLQGLULOPLúGHUVOHUDUDVÕQGD“E÷itim Felsefesi” \HUDOPDPÕúWÕU
BuradD GLNNDW oHNHQ NRQX LVH - g÷UHWLP <ÕOÕQGDNL G]HQOHPHGH (÷LWLP
)DNOWHOHULQLQVDGHFH(÷LWLP%LOLPOHUL%|OPOHULQGH³)HOVHIH\H*LULúYH(÷LWLP)HOVHIHVL´GHUVOHULQLQ
\HUDOPDVÕGÕU
1983- g÷UHWLP <ÕOÕQGDNL 3HGDJRMLN )RUPDV\RQ SURJUDPÕQD LOLúNLQ G]HQOHPHQLQ
DUGÕQGDQ o \ÕO JHoPHGHQ 0LOOv (÷LWLP %DNDQOÕ÷Õ <g.¶H \D]PÕú ROGX÷X ELU \D]Õ\OD 0(%
WDULK YH 352* ' %úN VD\ÕOÕ \D]Õ |÷UHWPHQOLN IRUPDV\RQX SURJUDPÕQÕQ
\HQLGHQ J|]GHQ JHoLULOPHVLQH LKWL\Do GX\XOGX÷XQX EHOLUWPLúWLU %X \D]Õ ]HULQH <g. V|] NRQXVX
SURJUDPÕJ|]GHQJHoLUHUHN\HQLELUG]HQOHPH\HJLWPLúWLU27.09.1985 WDULKYHVD\ÕOÕNDUDU
8\JXODPDQÕQ 1986-87 GHUV\ÕOÕQGDQLWLEDUHQEDúODPDVÕQDNDUDUYHULOHQ\HQLG]HQOHPHGH3HGDJRMLN
)RUPDV\RQ 3URJUDPÕ <g., 2007:42) 24 saatten 19 saate LQGLULOPLú “E÷itim Felsefesi” dersi de
VHoPHOLGHUVOHUDUDVÕQDNRQXOPXúWXU
;,, 0LOOv (÷LWLP ùUDVÕ -22 Haziran 1988): ;,, ùUDQÕQ JQGHP PDGGHOHULQGHQ ELUL
|÷UHWPHQOHULQ \HWLúWLULOPHVLGLU %X NRQXGD DOÕQDQ ED]Õ NDUDUODU úXQODUGÕU g÷UHWPHQ \HWLúWLUPH YH
152
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YDVÕIOÕ LQVDQ \HWLúWLULOPHVL KHGHILQH X\JXQ RODUDN \HQL ELU \DNODúÕPOD HOH DOÕQPDVÕ GúQOPú EX
GR÷UXOWXGDHOHDOÕQDn konulardan biri de; toplumu tanÕma ve yöneltme bilimleri derslerinin artÕrÕlmasÕ
-sosyoloji, felsefe, din ve ahlâk bilimleri, liderlik, sosyal tarih- <g. KHGHIOHQPLúWLU
Tablo 3. 1989-1992 <ÕOODUÕ$UDVÕQGD8\JXODQDQ'|UW<ÕOOÕN(÷LWLP<NVHNRNXOODUÕ g÷UHWLP

3URJUDPÕ3HGDJRMLN)RUPDV\RQYHøOJLOL'L÷HU'HUVOHU<g.
,6ÕQÕI ,,6ÕQÕI ,,,6ÕQÕI ,96ÕQÕI
DERSLER
1. 2. 3. 4. 5. 6. 7. 8.
(÷LWLPH*LULú 3
3VLNRORML\H*LULú 2
6RV\RORML\H*LULú 2
Felsefeye *LULú 2
(÷LWLP6RV\RORMLVL 2
(÷LWLP)HOVHIHVL 2
*HOLúLP3VLNRORMLVL 3
g÷UHQPH3VLNRORMLVL 3
*HQHOg÷UHWLP<|QWHPOHUL 3
2NXOODUGD*|]OHP 3
gOoPHYH'H÷HUOHQGLUPH 3
7UN(÷LWLP6LVWHPL 2
(÷LWLP7HNQRORMLVL 2
5HKEHUOLNYH5XK6D÷OÕ÷Õ 3
2NXO<|QHWLPLYH'HQHWLPL 3
(÷LWLPGHgOoPHYH'H÷HUOHQGLUPH 2
g]HO(÷LWLPH*LULú 2
TOPLAM 42
1983- YH (\OO 3HGDJRMLN )RUPDV\RQ 3URJUDPÕ YH GL÷HU |QFHNL \ÕOODU
NDUúÕODúWÕUÕOGÕ÷ÕQGD1989-1992 \ÕOODUÕDUDVÕQGDX\JXODQDQG|UW\ÕOOÕNH÷LWLP\NVHNRNXOODUÕ |÷UHWLP
SURJUDPÕQÕQ3HGDJRMLN)RUPDV\RQYHøOJLOL'L÷HU'HUVOHU|÷UHWPHQ\HWLúWLUPHWDULKLQGHHQNDSVDPOÕ
SURJUDPROGX÷XV|\OHQHELOLUg]HOOLNOH³(÷LWLPH3VLNRORML\H6RV\RORML\H)HOVHIH\HJLULúGHUVOHUL´
7DEORGL÷HUGHUVOHUHDOW\DSÕKD]ÕUODPDVÕDPDFÕQDKL]PHWHWPHVLEDNÕPÕQGDQ|QHPOLGLU
g÷UHWPHQ \HWLúWLUPH WDULKLPL]GH HYUHQL GQ\D\Õ WRSOXPX YH LQVDQÕ DNÕOFÕ YH VLVWHPDWLN
\ROODUOD DQODPDQÕQ \|QWHPLQL |÷UHWHQ “felsefe” GHUVL ¶WH øVWDQEXO 'DUOPXDOOLPLQLQ øGDGL\H
ùXEHVLQH “felsefe” RODUDN JLUPHVH GH |÷UHWPHQ \HWLúWLUPH SURJUDPÕQD LON NH] “mantÕk” dersi
NRQXOPXúWXU “Felsefeye Giriú ve E÷itim Felsefesi” GHUVOHUL WDULK LoLQGH IDUNOÕ X\JXODPDODra maruz
NDOVDGDWDP\ÕOVRQUDg÷UHWPHQOLN0HVOHN%LOJLVLGHUVOHULQHGDKLOHGLOPLúWLU
$OWÕ\ÕOJLELNÕVDELUVUHVRQUD“Dünya BankasÕ” WDUDIÕQGDQ7UNL\H¶\HVD÷ODQDQELUNUHGLLOH
0LOOv (÷LWLPL *HOLúWLUPH 3URMHVL DGÕ DOWÕQGD 0(*3 ¶GH \HQL ELU oDOÕúPD EDúODWÕOPÕú YH 1998-
1999 g÷UHWLP<ÕOÕQGD(÷LWLP)DNOWHOHULQGHX\JXODQPDN]HUH“Ö÷retmenlik Formasyonu Dersleri”
<g. \HQLGHQ G]HQOHQPLúWLU ¶GHNL EX \HQLGHQ \DSÕODQPD VUHFLQGH |÷UHWPHQLQ
H÷LWLPLELUEWQRODUDNDOJÕODPDVÕLoLQGH\DúDGÕ÷ÕWRSOXPXYHGQ\D\ÕHOHúWLUHOELUEDNÕúODNDYUDPDVÕ
NRQXODUÕQÕLoHUHQ(Felsefe, E÷itim Felsefesi) GHUVOHUVHVVL]VHGDVÕ]SURJUDPGDQoÕNDUÕOPÕúWÕU
(öø7ø0)$.h/7(/(5ø1ø1<$3,/$10$6,1'$ 2006-'h=(1/(0(6ø
g÷UHWPHQ \HWLúWLUPH H÷LWLPL NRQXVXQGD \ÕOÕQGD JHUoHNOHúWLULOHQ YH JHUHNoHOHUL\OH
D\UÕQWÕOÕ ELU ELoLPGH RUWD\D NRQXODQ JHQLú NDSVDPOÕ \HQLGHQ \DSÕODQPDQÕQ DUGÕQGDQ JHoHQ sekiz yÕlÕ
DúNÕQ ELU X\JXODPDGDQ VRQUD ELU SURJUDP G]HQOHPHVLQH JLGLOPLúWLU ']HQOHPH -98
\DSÕODQPDVÕQÕ GH÷LúWLUPHN GH÷LO SURJUDPODUÕQ JQFHOOHQPHVL YH PRGHOLQ DNVD\DQ \|QOHULQLQ
G]HQOHQPHVLQH\|QHOLNWLU
g÷UHWPHQ \HWLúWLUPH SURJUDPODUÕQGDNL \HQL G]HQOHPHQLQ |QJ|UG÷ EDúOÕFD \HQLOLNOHU YH
GH÷LúLNOLNOHUú|\OHVÕUDODQPDNWDGÕU<g.-64-65 ):
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dersleri % 25-YHJHQHONOWUGHUVOHUL-RUDQODUÕQGDRODFDNELoLPGHEHOLUOHQPLúWLU.
2. <HQL SURJUDPODUÕQ HQ |QHPOL |]HOOLNOHULQGHQ ELULVL RODUDN ³JHQHO NOWU´ GHUVOHULQLQ
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DUWÕUPD\D \|QHOLN EX GH÷LúLNOLN NDSVDPÕQGD SURJUDPODUD ELOLP WDULKL ELOLPVHO DUDúWÕUPD
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NRQXOPXúWXU 3URJUDPÕQ HVQHNOL÷L oHUoHYHVLQGH IDNOWHOHU IDUNOÕ JHQHO NOWU GHUVOHUL GH
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Tablo 5. 2006-2007 g÷UHWLP<ÕOÕ

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KODU '(56ø1$', Teorik 8\JXODPDVÕ Kredisi
MB (÷LWLP%LOLPLQH*LULú 3 0 3
MB (÷LWLP3VLNRORMLVL 3 0 3
MB g÷UHWLPøONHYH<|QWHPOHUL 3 0 3
MB 7UN(÷LWLP7DULKL 2 0 2
MB g÷UHWLP7HNQYH0DWHU\DO7DVU 2 2 3
MB 6ÕQÕI<|QHWLPL 2 0 2
MB g]HOg÷UHWLP<|QWHPOHUL± I 2 2 3
MB Okul Deneyimi 1 4 3
MB g]HOg÷UHWLP<|QWHPOHUL± II 2 2 3
MB g]HO(÷LWLP 3 0 3
MB gOoPHYH'H÷HUOHQGLUPH 3 0 3
MB Rehberlik 3 0 3
MB g÷UHWPHQOLN8\JXODPDVÕ± I 2 6 5
MB 7UN(÷LWLP6LVYH2NXO<|QW 2 0 2
MB g÷UHWPHQOLN8\JXODPDVÕ± II 2 6 5
TOPLAM 27 24 39
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Arslan, A. (2010). Felsefeye Giriú. $QNDUD$GUHV<D\ÕQFÕOÕN
%LQEDúÕR÷OX&Türk E÷itim Düúüncesi Tarihi. $QNDUD$QÕ<D\ÕQFÕOÕN
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Cevizci, A. (2011). E÷itim Felsefesi. øVWDQEXO6D\<D\ÕQFÕOÕN
doHQ$.Felsefeye Giriú. øVWDQEXO$VD<D\ÕQFÕOÕN
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Abstract
A period of 90s was an important breaking point for the world cultural and political
movements. In this period, neo-liberal discourse and globalization moved the culture to more
prominent position than economics. The purpose of this study, examine the consept of illusion at art
education and art philosophy in the context of cultural and political of 90s in Turkey, and determine
LW¶V LPSDFW RQ WKH G\QDPLFV RI WKH DUW RI WKH SHULRGThe changes on art after 1990s, both impact
FRQWHPSRUDU\DUWDQGDUWVWXGHQWV¶SDLQWLQJVLPDJHV7KHJHQHUDODLPRI this study is to evaluate this
situation.
$W WKH UHVHDUFK LW¶V GLVFXVVHG what is LOOXVLRQ DQG KRZ LW¶VFKDQJHVLQKLFWRULFDO SHULRG In
this contextLW¶Vbriefly mentioned the issue of sensation and perception in illusion. 7KXVLW¶VWULHGWR
be solved the impact of illusion on the society and the individuals. Moreover in this stXG\LW¶VWULHGWR
shed some light on the state of the painting after 90s, based on Baudrillard. This research is important
in provide to literature innovation and emphasize the problem.
This research is a qualitative one and structured descriptive-scanning method. The data were
collected through scanning the literature and the data obtained is interpreted. As a result, artistic
pleasure and fundamental values of aesthetic have changed in Turkish paintings and art education
institutions and contemporary visual art products after 1990. Neo-liberal policies have been
included.the paintings which have no ethical and aesthetic value to the consumption race. Some
suggestions have been presented according to the research outcomes.
Keywords: Art Education, Philosophy of Art, Illusion

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E-posta: mrvgvn@windowslive.com

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Anahtar terimler: øGHDOGHYOHWER]XN\|QHWLPOHUGHPRNUDVLH÷LWLP demokratik ideal
Abstract
,W LV WUXH WKDW 3ODWR¶V LGHDO VWDWH kallipolis) is principally opposite to the actual regimes
including democracy. Therefore kallipolis is an anti-democratic rule. However it can be stated that,
though not directly emphasized but implied in the Republic (PoliteiaDSROLWLFDOUXOHRI³VHOI-ruled
MXVW VRXOV´ LV D GHPRFUDWLF LGHDO 7KLV UXOH LV QHLWKHU kallipolis in which a group of minority is
dominant, nor demokratia in which the ignorant multitude of people are rulers. But such a rule can be
designated as kallidemokratia LQWKHHVVHQWLDODQGUHDOVHQVHRILWLQZKLFKWKH³VHOI-UXOHGVRXOV´DUH
GRPLQDQW ,Q 3ODWR¶V YLHZ WKH WUDQVPLVVLRQ IURP WKH FRUUXSW $WKHQV¶ demokratia into the
kallidemokratia LQ ZKLFK WKH ³VHOI-UXOHG VRXOV´ DUH GRPLQDQW LV UHOHYDQW WR HGXFDWLRQDO SURFHVV
(GXFDWLRQLVDQLQVWUXPHQWLQ3ODWR¶VYLHZDJDLQVWWKHpost-democratic regime (tyrannical), and the
condition of stability and preservation of democracy through the establishment of the moderate and
self-controlled (just self-ruled) citizens.
Key words: Ideal state, corrupt rules, democracy, education, democratic ideal
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SDVDM úX úHNLOGH \RUXPODQDELOLU ³%|\OH ELU GHYOHW LGHDO GHYOHW LVWHU ELU \HUGH NXUXOPXú LVWHU GDKD
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eserinde de, demokrasinin erdemli hale dönüútürülmesi LPNkQÕLOHLOJLOLJ|UúQ3ODWRQLOHKRFDVÕ6RNUDWHVDUDVÕQGDD\UÕP
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169
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GL\DORJODUÕYHELOKDVVDDevlet LOHRODQRUWDN|]HOOLNOHULQGHQELULUXKXQH÷LWLPLYH|OoOONLWLGDOLOH
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LoLQEN]+DIÕ]A Comparative Study on Democracy: Plato and Farabi'0.LWDSHYLøVWDQEXO
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Annas, J. (1981). An introduction to plato’s republic. Oxford: Oxford University Press.

Arslan, A. (2010). ølkça÷ felsefesi tarihi: sofistlerden platon’aøVWDQEXOøVWDQEXO%LOJLhQLYHUVLWHVL
'HQHHQ - 3 $ SDWWHUQ ODLG XS LQ KHDYHQ 3ODWR¶V GHPRFUDWLFDO ÕGHDO 3KLOHGHOSKLD The
Northeastern Political Science Conference, ss. 275±315.
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Farabi (1980), Kitabü’s-siyaseti’l-medeniyye. 0 6 $\GÕQ $ ùHQHU YH 0 5$\DV oHY $QNDUD
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MacIntyre, A.(2001). Homerik ça÷dan yirminci yüzyÕla Ethik’in KÕsa Tarihi. ++QOHU6=+QOHU
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Platon (1982). Diyaloglar I-IIøVWDQEXO5HP]L.LWDSHYL
Platon (1998). Yasalar I-II6%DEU&ùHQWXQDoHYøVWDQEXO.DEDOFÕ
Saxanhouse, A. (1998). Democracy, equality and eide. The American Political Science Review, 92,
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AN EVALUATION OF THE ARTICLES ABOUT JOHN DEWEY PUBLISHED IN TURKEY

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Abstract
The aim of this research is to make a general evaluation of the related to Dewey articles
published in the period of Cumhuriyet Age in Turkey. For this aim, on internet and libraries some key
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suitable were analysed with content analysis technique. After this practice, the articles were collected
under some categories and evaluated. At the end of the research in the articles about John Dewey and
publisKHGLQWKH&XPKXUL\HWDJHLWKDVEHHQIRXQGWKHUHDUHPDQ\UHSRUWVRQ'HZH\¶VOLIHKLVYLHZV
on education and philosophy and evaluations over his Works that has been translated to Turkish, his
reports on Turkish Education System, the reflections of his WRUNVWRWRGD\¶VHGXFDWLRQKLVYLHZVRQ
democratic education and his contributions to Turkish and world education systems.
Key words: journals, John Dewey, philosophy of education, Cumhuriyet Age, Mustafa Necati
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Üniversitesi E÷itim Fakültesi Dergisi, 3(2), 127-132.
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E÷itim Fakültesi Dergisi, 21(3): 193-207.
Ata, B. (2009). The Influence of An American educator (John Dewey) on the Turkish educational
system, The Turkish Yearbook of International Relations, 6D\Õ-130.
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37.
Bal, H. (1989). John Dewey-0XVWDID 1HFDWL YH 7UNL\H¶GH |÷UHWPHQ \HWLúWLUPH VRUXQX Ça÷daú
E÷itim, 6D\Õ-33.
%DWX.-RKQ'HZH\¶LQGQ\D|OoVQGHNLQIX]XDüúünce, 6D\Õ
%HQGHU 0 7 -RKQ 'HZH\¶LQ H÷LWLPH EDNÕúÕ ]HULQH ELr yorum, KÕrúehir E÷itim Fakültesi
Dergisi, 6(1): 13-19.
%LQEDúÕR÷OX&-RKQ'HZH\Köy ve E÷itim6D\Õ-8.
%OEO 0 ¶OL \ÕOODUÕQ H÷LWLP SUREOHPOHULQH ¶OHUGHQ o|]P |QHULOHUL
'HZH\¶GHQEXJQHQHGH÷LúWL", Türk E÷itim Bilimleri Dergisi, 7(3): 667-689.
dDNÕU 7 -RKQ 'HZH\¶LQ H÷LWLP IHOVHIHVL ED÷ODPÕQGD ³H÷LWLP KDNNÕ´ YH JQP] H÷LWLP
VLWHPLQHHOHúWLUHOELUEDNÕúKaygÕ, 6D\Õg]HO6D\Õ-36.
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NDUúÕODúWÕUPDVÕE÷itim YazÕlarÕ, 6D\Õ-34.
(Ug-RKQ'HZH\ølkö÷retim, 6D\Õ
*oORO.-RKQ'HZH\¶GHQEXJQHPLOOLH÷LWLPLPL]<HQL7UNL\Hg]HO6D\Õ-457.
*OHU\] + -RKQ 'HZH\¶LQ 7UNL\H H÷LWLPL KDNNÕQGDNL UDSRUX &XPKXUL\HW RNXOODUÕ
PXWODNL\HWRNXOODUÕQGDQIDUNOÕROPDOÕGÕUÖ÷retmen DünyasÕ, 6D\Õ-16.
*QG]DOS)-RKQ'HZH\¶LQ7UNoH\HoHYULOPLúHVHUOHULYHEXQODUÕQ7UNL\H¶GH|÷UHWLP ve
H÷LWLP]HULQHHWNLOHULølkö÷retim, 6D\Õ-3702.
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+Õ]ÕU 1 -RKQ 'HZH\¶LQ 6RY\HW 5XV\D LOH GHYULPFL GQ\D 0HNVLND dLQ 7UNL\H VWQGH
izlenimleri, AraútÕrma, ss. 321-324.
.Doar, B. (1957). John Dewey, Gayret, 6D\Õ-8.
.DUDGHQL]0-RKQ'HZH\¶LQGHPRNUDVLGúQFHVLQLQIHOVHILWHPHOOHUL1RQSXEOLVKHG7KHVLV
(UFL\HVhQLYHUVLWHVL6RV\DO%LOLPOHU(QVWLWV.D\VHUL
.D\D='HZH\¶LQH÷LWLPILNLUOHULQLQSVLNROojik ve felsefi temelleri, E÷itim ve Bilim, 6D\Õ
67-72.
0DOLN+$'HZH\SUDJPDWLVWGH÷LOLQVWUXPHQWDOLVWWLUTürk Yurdu, 17-18: 29-30.
0DUDO7-RKQ'HZH\¶LQo|÷UHWLPLONHVLÜlkücü Ö÷retmen, 6D\Õ-134: 9-10.
g]JUø -RKQ'HZH\¶LQH÷LWLPGQ\DVÕQGDNLKL]PHWOHULYeni Okul, 6D\Õ-15.
g]JUø-RKQ'HZH\¶LQH÷LWLPGQ\DVÕQGDNLKL]PHWOHULÜlkücü Ö÷retmen6D\Õ-17.
g]VR\ 6 ³7UN PRGHUQOHúPHVL´ GHPRNUDVL YH H÷LWLP 'HZH\ SHUVSHNWLILQGHQ bir
o|]POHPH.XUDPYH8\JXODPDGD(÷LWLP%LOLPOHUL9(4): 1895-1931.
6KRRN-5'HZH\¶LQSHGDJRMLNLQDQoODUÕQÕQIHOVHILED÷ODPÕdHY&HODO7UHU Dinbilimleri
Akademik AraútÕrma Dergisi, 6D\Õ-131.
7X÷Do$D-RKQ'HZH\YH7UNPDDULILKDNNÕQGDNLUDSRUXE÷itim, 6D\ÕYH
7X÷Do$E-RKQ'HZH\YH7UNPDDULILKDNNÕQGDNLUDSRUXE÷itim, 6D\Õ
Tuncor, F. R. (1976). John Dewey, E÷itim Ö÷retim, 6D\Õ-10.
7XUDQ 6 -RKQ 'HZH\¶LQ øVWDQEXO7UN RFD÷ÕQGD|÷UHWPHQOHUH KLWDEÕ Türk Yurdu, 6D\Õ
61-66.
7UHU & øPNkQODU DODQÕ RODUDN GLQ 'HZH\
LQ GLQ IHOVHIHVL Süleyman Demirel Üniversitesi
Felsefe Dergisi6D\Õ-195.
Ufuklar (1952). John Dewey (1859-1952), Ufuklar, 6D\Õ-166.
hVWQGD÷h-RKQ'HZH\øú ve Düúünce, 6D\Õ-4.
9D]LIH'HUJLVL%\N$PHULNDQILOR]RIX'HZH\Vazife, 6D\Õ
9D]LIH'HUJLVL%\N$PHULNDQILOR]RIX'HZH\Vazife, 6D\Õ-215.
<DVDø-RKQ'HZH\³¶ÕQFÕ\ÕOG|QPGROD\ÕVÕ\OD´ølkö÷retim, 6D\Õ-3700.
<DVDø-RKQ'HZH\YHSUDJPDWL]PKöy ve E÷itim, 6D\Õ-10.
<ÕOPD]=-RKQ'HZH\¶LQOLEHUDOL]PL%LUH\FLOLN-WRSOXPYH|]JUONKaygÕ6D\Õ-92.
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Abstract
Humanity has revealed out of paradigm on behalf of self-discovery. Although aphorism of
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we encounter the analysis upon human and its ego. In perception of the significance and being the
spirit is in order of GRG DQG HWHUQDO %HGL]]DPDQ QRW RQO\ VD\V WKDW WKH ³,´ LV D KLGGHQ ³SUHFLRXV
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7KH ³,´ LV WKH H[DFW NH\ ZKLFK LV FDSDEOH RI RSHQLQJ WKH PD¶V YDOXDEOH WUHDVXre. There is separate
sequence of values which was given by the exact being. The human was created as the lord of the
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software and different in each person. Creating thoughts and conceptualize and planning have been
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integrating to social personality resembles to the number 1 that will gain 1.000.000 value of
significance. The human who has gained a social personality is the representative of existence and
humanistic life. No other expectations linked with the materialistic life can prevent it from the ideal of
living humanistic.
Keywords: Self, Personality, Soul, Ontology, Apriority, Reality, Identification, Conflict Between
Two Laws,
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Kaynaklar
$WD\ +VH\LQ Farabi ve øbn Sina’ya göre Yaratma, yayÕnlanmÕú Doçentlik tezi, Ankara
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$UXRED2UXoBenlik0HWLV<D\ÕQODUÕøVWDQEXO
Akarsu, Bedia.(1987).Ça÷daú FelsefeøQNÕOkSNLWDSHYLøVWDQEXO
Berkes, Niyazi.(1998).Sokrates’in MüdafaasÕ0(%<D\ÕQODUÕøVWDQEXO
Dindar, Bilal.(1998).Emmanuel MounÕer de Personalizm.OWUYH7XUL]P%DNDQOÕ÷Õ
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Doçentlik tezi $QNDUDQLYHUVLWHVL'LO7DULK&R÷UDI\DIDNOWHVL\D\ÕQODUÕ$QNDUa.
Lahbabi, Aziz Mahmut.(1972).øslam úahsiyetçili÷i, Ç: øsmail HakkÕ AkÕn <D÷PXU<D\ÕQHYLøVWDQEXO
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DEMOCRACY OR TOTALITARISM?
Abstract
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LQGLYLGXDO´ DQG ³D FLWL]HQ´ DFWXDOO\ 5RXVVHDX¶V SKLORVRSK\ RI HGXFDWLRQ LV EDVHG RQ HYROYLQJ RI
individual to citizen, private education to public education. Meeting individual good with the good of
the society he belongs to, integrating natural life with modern life and growing up citizens adherent to
general will means the basis of equality and freedom for Rousseau. Education, with in this context,
should build up the general frame of obeying the general will as being an obligation for socialization
and a field of emancipaWLRQ+RZHYHUHVSHFLDOO\OLEHUDOFULWLFVDQGWRGD\¶VSRVWPRGHUQSKLORVRSKHUV
UHJDUGHG 5RXVVHDX¶V HTXDOL]LQJ IUHHGRP ZLWK JHQHUDO ZLOO DV WKH PRVW LPSRUWDQW VWHS WKURXJK
WRWDOLWDULVP$FFRUGLQJWRWKLVSRLQWRIYLHZ5RXVVHDX¶VSROLWLFDOSKLORVRSK\DQGHGXcational ideas are
legitimizing authoritarian state and abolishing individual against state.
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dynamics of evolving from individual to citizen, from nature to society will be analysed in this study.
%HVLGHV 5RXVVHDX¶V SROLWLFDO DQG HGXFDWLRQDO SKLORVRSK\ EDVHG RQ FRQFHSWXDOL]DWLRQV OLNH HTXDOLW\
freedom and citizen will be reviewed.
Key Words: Rousseau, Education, Individual, Citizen, Totalitarism.
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2008b:148-149)
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(Rousseau, 2008b:68,70)
189
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Damrosch, L. (2011) Jean-Jacques Rousseau, dHY g]JH g]N|SUO øVWDQEXO øú %DQNDVÕ .OWU
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Lecercle, J.-/³*LULú<D]ÕVÕ´ønsanlar ArasÕndaki Eúitsizli÷in Kayna÷Õ ve Temelleri Üzerine
Konuúma, dHY51XULøOHULøVWDQEXO6D\<D\ÕQODUÕ
Rousseau, J.-J. (2006) ønsanlar ArasÕndaki Eúitsizli÷in Kayna÷Õ ve Temelleri Üzerine Konuúma, dHY
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Rousseau, J.-J. (2008a) Anayasa Projeleri, dHYøVPDLO<HUJX]øVWDQEXO6D\<D\ÕQODUÕ

Rousseau, J.-J. (2008b) Siyasal Fragmanlar, Ekonomi Politik Üzerine Söylev, dHYøVPDLO<HUJX]
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Rousseau, J.-J. (2011a) Emile, dHY<DúDU$YXQoøVWDQEXOøú%DQNDVÕ.OWU<D\ÕQODUÕ
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Touraine, A. (2004) Demokrasi Nedir?, dHY2OFD\.XQDOøVWDQEXO<DSÕ.UHGL<D\ÕQODUÕ
Touraine, A. (2010) Modernli÷in Eleútirisi, dHY+O\D7XIDQøVWDQEXO<DSÕ.UHGL<D\ÕQODUÕ
West, D. (2005) KÕta AvrupasÕ Felsefesine Giriú-Rousseau, Kant, Hegel’den Foucault ve Derrida’ya,
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Wokler, R. (2003) Düúüncenin UstalarÕ: Rousseau, dHY &HPDO $WLOD øVWDQEXO $OWÕQ .LWDSODU
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Felsefesi dersinin metodolojisi.
Summary
Philosophy wants to examine human and nature; Show human to human objectively,
understand, solve, question and change. Moreover, the philosophy which arouses from D ³VSHFLDO
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For instance, according to Platon, the problems of politics, morals, knowledge and art can only
be solved by the philosophy. In this sense Philosophy is itself defined as educational philosophy.
When philosophy of education acquire education as an object, thaWLV³VHDUFKLQJEH\RQGRIWKH
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individual and society, the consistency between the targets and aims, philosophical and theoretical
basics of education activities.
Educators can only reveal and dissolve with a philosophical approach of the strongness of the
theoretical basis of the best practices they are connected tightly. Because while freeing the idea from
the two-dimensionality, philosophy enables us to go ahead of the very well known and see it from a
new perspective .
Key Words: Philosophy, philosophy of education, faculty of education and lecture of education of
philosophy, the methodology of educational philosophy.
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PHILOSOPHY OF EDUCATION OR PHILOSOPHIC EDUCATION FROM THE

PERSPECTIVE OF TONGUC BABA
Abstract
What is the meaning of education for a community? What is the purpose of education? Is it to
exchange information? What is the power of education? Is every education a must even though
education is a must? Is conservative and consumer education provided in western colonies a must as
well? Do we desire such kind of education? Is education really important? Is systematization of
education important? What kind of education system would be? Would there be another education
pattern other than existing education system or more advanced than existing system? Idea of
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philosopher and practitioner within the period when access to villages was the most challenging issue,
represents the most striking example to this pattern. This philosophy of education includes an
innovative, different, versatile and rich education programme in favor of requirements of the
oppressed village people. Teacher candidates of Tonguc are of teachers reading at least twenty five
books in a year, using products they produced, being open to any kind of dialectic dialogue and grown
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(GHEL\DWÕ$QDELOLP'DOÕe-posta: pinarkizilhan@ankara.edu.tr
199
education epistemologically from the aspect of principles and values suggested by him. To this end,
review of documentation and verbal history methods are used. Content analysis method is preferred
due to its nature of being suitable for direct concentration to the subject and ensuring recognition of
concepts and themes which cannot be distinguished through descriptive approach. Purpose of the
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philosophy of education epistemologically, data collected from documents and interviews are
analyzed by taking subject, theme, characters and message criteria as basis. Categories are determined
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education revealed that his touch to educational life of students with the warmth of a father leaded the
consequence that he is righteously named as Tonguc Baba. A communal social educational
environment based on a collective work is configured covering everybody from student to teacher,
from specialized sergeant to qualified instructor, like growing a tropical plant under moderate climatic
conditions. On-the-job training towards the work; performance of work in the environment wherever it
is really required, awareness of the person about the work he/she is doing, elimination of indigence,
raising awareness of the country and its nationals that independence outgrows from production and
being self-sufficient, making this dream come true; determination of production patterns of different
living environments (different villages), interrogating, analyzing needs of thousands of villages and
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Anahtar Kelimeler: )HOVHIHhQLYHUVLWH(÷LWLPL)HOVHIL%DNÕú(OHúWLUHO'úQFH
Abstract
The aim of the education has had to gain necessary qualities to human for be well behawed
man for centuries. The man comes into the world being a helpless, weakness and biological creature.
The education provides to advance him from a biological creature to well behawed man and it help to
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part with the reality and the man desires to concrete with the reality. The human in that way looks for
himself a means and finally his paWK FURVV ZLWK WKH VFLHQFH DQG WKH XQLYHUVLW\ 7KH XQLYHUVLW\¶V WKH
most common means is the science for light the way. But there are some questions that the science
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are I come from this world and why are I live.
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the universities and the humans have not an aim to gain philosophical perspective to the students. As a
consequence, they are grown as the humans ZKR GRQ¶W TXHVWLRQV GRQ¶W LQWHUHVWHG LQ XQLYHUVH DQG
others, remain unresponsive to unethical cases, become alienated to own day by day and act by their
habits.
This study will clarify to the problems caused not including of philosophy into the university
education system in Turkey and not gaining of an critical perspective to the students.
Key Words: Philosophy, University Education, Philosophical Perspective, Critical Thinking
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Abstract
In this study, in contrast to a general belief that politically liberal education is applicable only
to developed liberal societies, it is argued that an educational approach that is developed from a
politically liberal perspective and that aims not only to educate individuals but also to contribute to
social transition to a developed liberal democracy can be implemented in developing democratic
societies. In this sense, it is argued that if there is a partial consensus on the education system of a
developing democratic society ± even if there is not an overall consensus on the entire socio-political
structure of such society ± a politically liberal education system can be implemented in such a society
while some ethical problems are overcame.
Key Words: Liberal Democracy, Political Liberalism, Politically Liberal Education
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Abstract
It has continuously been criticized that Turkey has never got a strong philosophical tradition in
its past. These critics are not wrong at all. Philosophy education in our country has gradually
diminished in all grades of our schools. Actually, the state or the ruling power of Turkey is clearly
reluctant for an effective and integrated philosophy education in the country. The view of old
Christian philosophers is valid in our country too. According to that view believing is important not
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out yet but cannot be denied that it is in misery. These days it is confused with theology. Theology
hegemony on education has risen again. It is not possible that philosophy in misery could lead/guide
education.
To improve philosophical thought in the country, it is vitally important to care about
philosophy of education and also to utilize from the facilities of Turkish philosophy in a society
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figures of Turkish philosophy, has been chosen as the subject of this study. Focused on human
philosophy, Nutku makes a connection between human being process and educational facts.
Increase in philosophical production in our country is only possible with the discussions of
current problems. With this approach, it is the basic reason of this study to search our philosophers and
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this study is important in terms of both the development of philosophical thought and handling the
important problems of education.
Key words: 8OX÷1XWNXKXPDQSKLORVRSK\HGXFDWLRQ
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217
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Anahtar Kelimeler: dRFXN(÷LWLPL(÷LWLPIHOVHIHVLg]JU'R÷DO-RKQ/RFNH-HDQ-Jack Rousseau.
Abstract
The purpose of this study is to investigate the thoughts on child education. The writings of
John Locke and Jean-Jacques Rousseau are the primary focus of this study. John Locke is one of the
leader of the Enlightenment Period and is an important thinker who generates scientific and
contemporary ideas on the subjects of education, knowledge and politics. On the other hand, Jean-
Jacques Rousseau is a liberatian and equalitarian philosopher who lived between 1712 and 1778.
These two philosophers have been the source of inspiration for many thinkers and their opinions
have been discussed not only the period they live and but also in this dayand age. Although both of
them claim that reason and freedom are the essential constituents in political societies, they have many
opposing attitudes on child education. While Locke aims to raise a noble man who is a notable person
in society, adopts liberal and democratic state conception. Whereas Rousseau intends to bring up a
man who does not expose to the social oppression ,are independent and are guided on his tendency.
Although there are important differences among their thoughts , the importance of personal
characteristics on education are promoted by both Locke and Rousseau. They also base their
educational methods on child. With these methods, they present many alternative thoughts on child
education.
Keywords: Child Education, Philosophy of Education, Freedom, Natural, John Locke, Jean-Jack
Rousseau.
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ruhun isteklerini NDUúÕOD\DELOHFHNVD÷ODPELUEHGHQHVDKLSROGXNWDQVRQUDUXKXQJoOHQGLULOHELOHFH÷LQL
vurgular (Locke, 2004).
-RKQ /RFNH ELUH\LQ UXKVDO DoÕGDQ JoOHQHELOPHVL LoLQ DúÕUÕ DU]XODUÕQÕQ GL]JLQOHQPHVL
JHUHNWL÷LQL LIDGH HGHU 7RSOXP WDUDIÕQGDQ WDNGLU J|UHQ ELUH\OHU RODELOPHOHUL LoLQ oRFXNODUÕQ UXKVDO
H÷LWLPOHULQLQ RODELOGL÷LQFH HUNHQ \DúWD EDúODPDVÕ JHUHNPHNWHGLU dRFXNODUÕQ UXKVDO RODUDN
JoOHQPHOHULQL HQJHOOH\HQ HQ |QHPOL IDNW|U DQQH-EDEDQÕQ oRFX÷XQXQ LVWHGL÷L KHU úH\L \HULQH
JHWLUPHVLRODUDNJ|UHQ/RFNHEXQXQ]DPDQODDOÕúNDQOÕ÷DG|QúHFH÷LQLYHoRFX÷XQLOHULNL\DúDQWÕVÕQGD
GDKLoELUúH\J|]HWPHGHQDúÕUÕLVWHPHDU]XVXQXQVHEHELRODFD÷ÕQÕEHOLUWLU/RFNH
6ÕQÕUVÕ] LVWHPHQLQ |QQH JHoHELOPHN LoLQ \DSÕODFDN LON úH\ oRFXNODUÕQ NHQGLOHUL YH WRSOXP
LoLQ]DUDUOÕRODELOHFHNúH\OHUHNDUúÕKÕUVJ|VWHUPHOHULQLHQJHOOHPHNRODFDNWÕU%XQXEDúDUDELOPHNLoLQ
L]OHQPHVLJHUHNHQ\ROoRFX÷XQVDGHFHNHQGLVLLoLQX\JXQRODQúH\OHUL\DSDELOHFH÷LEXQODUGÕúÕQGDNL
WPLVWHNOHULQLQoRNÕVUDUFÕGDYUDQVDODUELOHJHUoHNOHúPH\HFH÷LPHVDMÕQÕYHUPHNWLU%XNRQXGDoRFXN
DNÕO\HWNLQOL÷LQHVDKLSROXQFD\DNDGDUKLoELUúHNLOGHWDYL]YHULOPHPHOLGLU%|\OHELUWXWXPL]OHQPH]VH
oRFXN EHQFLO ELU NLúLOL÷H VDKLS RODFDN YH NHQGL LVWHNOHULQL JHUoHNOHúWLUPHN LoLQ NLPL ]DPDQ \DVDODUÕ
ELOH oL÷QH\HELOHFHNWLU %X ED÷ODPGD oRFXNODUÕQ UXKODUÕQÕ JoOHQGLUPHN KHP ELUH\VHO KHP GH
WRSOXPVDODoÕGDQ|QHPWDúÕPDNWDGÕU$úÕUÕKÕUVOÕYHVDGHFHNHQGLoÕNDUÕQÕGúQHQELUH\OHU\HWLúWLUPHN
WRSOXPD ]DUDU YHUHFHN YH R WRSOXPXQ LOHUOHPHVL |QQGHNL HQ |QHPOL HQJHO RODFDNWÕU /RFNH¶D J|UH
DQQH EDEDODUÕQ VWQH GúHQ HQ |QHPOL J|UHY oRFXNODUÕQD QH\LQ \DUDUOÕ \D GD ]DUDUOÕ ROGX÷XQXQ
ELOLQFLQLND]DQGÕUPDNROPDOÕGÕU%XNRQXGDVDGHFHDQQHEDEDODUGH÷LORWRSOXPXQH÷LWLPWHPVLOFLOHUL
226
GH oRFXNODUÕQ SD\ODúÕPFÕ VDEÕUOÕ DVLO ELU NDUDNWHUH VDKLS RODELOPHOHUL LoLQ X÷UDúPDOÕGÕUODU /RFNH
2004).
-RKQ /RFNH oRFX÷XQ H÷LWLPLQGH FH]D YH |GOQ |QHPL ]HULQGH GXUXU dRFX÷D \DSWÕ÷Õ
ROXPVX] GDYUDQÕúWDQ GROD\Õ YHULOHFHN RODQ FH]DQÕQ G|YPH \D GD D]DUODPD ROPDPDVÕ JHUHNWL÷LQL
VDYXQXU dQN EX FH]D \|QWHPL oRFX÷D DQFDN DFÕ KLVVLQL YHUHFHN YH LVWHQLOPH\HQ GDYUDQÕúD WHúYLN
HGHFHNWLU 8\JXODQDQ úLGGHW oRFX÷XQ NDUDNWHU JHOLúLPLQL HQJHOOH\HFHN YH RQXQ oHNLQJHQ YH NRUNDN
GDYUDQPDVÕQD NHQGLVLQL WRSOXPGDQ VR\XWODPDVÕQD QHGHQ RODFDNWÕU %X GD H÷LWLPL XODúPDVÕ JHUHNHQ
DPDFÕQGDQ X]DNODúWÕUÕU %XQXQ \HULQH DQQH-EDEDQÕQ oRFX÷XQ EX ROXPVX] WDYUÕ NDUúÕVÕQGD WDNÕQGÕ÷Õ
VR÷XN WXWXP D\ÕSODPD oRFXNWD XWDQPD KLVVL \DUDWDFDN IL]LNVHO FH]DGDQ oRN GDKD HWNLOL RODFDNWÕU
Anne-EDED oRFXN KDWDVÕQÕ DQOD\ÕQFD\D NDGDU WDYUÕQGDQ WDYL] YHUPHPHOLGLU dRFXN KRú J|UOPH\HQ
GDYUDQÕúÕ WHNUDUODPDPDVÕ LoLQ \DSWÕNODUÕQGDQ SLúPDQOÕN YH XWDQo GX\PDOÕGÕU dRFX÷XQ ROXPOX
GDYUDQÕúODUÕVRQXFXQGDYHULOHFHNRODQ|GOoRFX÷XQGDYUDQÕúODUÕ\ODSDUDOHOROPDOÕYH|GOoRNVÕN\D
GDoRNVeyrek verilmemelidir (Locke, 2004).
/RFNH oRFX÷XQ VD÷OÕNOÕ ELU UXK \DSÕVÕQD VDKLS ROPDVÕ LoLQ oRFXNODUÕQ R\XQ R\QDPD
LVWHNOHULQLQ HQJHOOHQPHPHVL JHUHNWL÷LQL GúQU 2\XQODUÕQ H÷LWLPVHO DPDoODUOD NXOODQÕOPDVÕQÕQ
|QHPOL ROGX÷XQX GúQHQ /RFNH H÷HU R\XQODU H÷LWLP VLWHPL LoHULVLQGH \HU DOÕUVD EXQXQ oRFX÷D
\DQVÕPDVÕQÕQROXPOXRODFD÷ÕQÕoRFX÷XQEX\|QWHPOHVÕNÕOPDGDQ|÷UHWLPLQHGHYDPHGHFH÷LQHLQDQÕU
/RFNH5HLF\QGD/RFNH¶XQEXJ|UúQGHVWHNOHUYHR\XQODUÕQEDVWÕUÕOPDVÕ\HULQHoRFXNODUÕQ
oyunlDUOD |÷UHQPH\H WHúYLN HGLOPHVL JHUHNWL÷LQL LGGLD HGHU 2QD J|UH oRFXNODUÕQ |]HO ELU GQ\DVÕ
YDUGÕU YH EXQXQ PXWODND H÷LWLPFLOHU WDUDIÕQGDQ ELOLQPHVL YH EX GQ\DQÕQ LoLQH JLULOPHVL JHUHNWL÷LQL
YXUJXODPDNWDGÕU<ROWRQ
dRFX÷XQ L\L GDYUDQÕú J|VWHUPHVL LoLQ X\JXODQDQ NXUDOODU D] YH VÕQÕUOÕ ROPDOÕ IDNDW EX D]
NXUDOODUD GD oRFXN X\PDOÕGÕU <XPXúDN \D GD VHUW GDYUDQPD D\UÕFD RQD\ODPD \D GD RQD\ODPDPD
\DNODúÕPODUÕ oRFX÷XQ N|W GDYUDQÕúODUÕQÕ HQJHOOHPHGH oRN HWNLOLGLU %XQXQOD ELUOLNWH oRFXNODUD
kuralODUNR\PDN\HULQHPRGHODODELOHFHNOHUL|UQHNOHUJ|VWHUPHNoRNGDKDID\GDOÕRODFDNWÕUdRFXNODU
genelde anne-EDEDODUÕQÕ PRGHO RODUDN DOÕUODU EXQGDQ GROD\Õ DQQH-EDEDODUÕQ NHQGL GDYUDQÕúODUÕQD
GLNNDW HWPHOHUL JHUHNLU dRFXNODUÕQGD RQD\ODPDGÕNODUÕ YH FH]DODQGÕUGÕNODUÕ ELU GDYUDQÕúÕ NHQGLOHUL
\DSDUODUVDEXoRFX÷XQRQODUDNDUúÕRODQJYHQLQLYHVD\JÕVÕQÕD]DOWDFDNWÕU/RFNH
dRFX÷XQ NLúLOLN JHOLúLPL LoLQ |QHPOL RODQ |]JYHQ NDUDUOÕOÕN FHVDUHW JLEL QLWHOLNOHUL
ND]DQDELOPHVLLoLQWRSOXPODLoLoHROPDVÕoRN|QHPOLGLU)DNDWoRFX÷XQ\DúDGÕ÷ÕWRSOXPDKODNVÕ]OÕN
NDEDOÕN JLEL ROXPVX] QLWHOLNOHU WDúÕ\RUVD KHQ] WDP RODUDN L\LQLQ YH HUGHPLQ QH ROGX÷XQX
|]PVH\HPHPLú ELU oRFX÷XQ E|\OH ELU RUWDPGD \HWLúPHVL RQXQ H÷LWLPLQL ROXPVX] \|QGH
etkileyecektir. Locke¶D J|UH E|\OH ELU GXUXPGD H÷HU PPNQVH RNXO \HULQH |]HO ELU |÷UHWPHQ
\DUGÕPÕ\ODoRFX÷XQH÷LWLPLQLJHUoHNOHúWLUPHNoRNGDKDX\JXQRODFDNWÕU/RFNH
dRFX÷XQ H÷LWLPLQGH HUGHP H÷LWLPLQH GH |QHP YHUHQ /RFNH H÷LWLP YH |÷UHWLPGH HUGHP
H÷LWLPLQHPXWODND\HUYHULOPHVLJHUHNWL÷LQLGúQU2QDJ|UHH÷LWLPDUDFÕOÕ÷Õ\ODDOÕúNDQOÕNODUHUGHP
LOHGRQDWPDOÕNLúLOL÷LQLoLQHVDELWOHQPHOLYHoRFXNRQDNDUúÕJHUoHNELUH÷LOLPKLVVHWPHOLGLU%|\OHFH
HUGHP H÷LWLPL ND]DQPÕú ELU NLúL RODUDN oRFXN NHQGLVLQH \DNÕúPD\DQ GDYUDQÕúODUÕ NHVLQOLNOH
EDúNDODUÕQD \DSPD\DFDNWÕU /RFNH /RFNH¶XQ oÕNDUÕPÕQD J|UH ELU oRFX÷XQ DNOÕQÕQ EDúÕQGD
ROPDVÕDúÕUÕGHUHFHGHHUGHPVDKLELROPDVÕQDED÷OÕGÕU<ROWRQ
/RFNH oRFXNODUD YHULOHQ H÷LWLP VUHFLQGH JHUH÷LQGHQ ID]OD ELOJL \NOHPHQLQ H÷LWLPLQ
YHULPOLOL÷LQLGúUHFH÷LQLEHOLUWLU%XQXQ\HULQHRQODULoLQJHUHNOLRODQELOJLOHURQODUÕQPHUDNGX\JXVX
DUWÕUÕODUDN DOÕúWÕUPDODU YH |UQHN ROD\ J|VWHULPL LOH YHULOPHVL EDúDUÕQÕQ VD÷ODQPDVÕQGD GDKD HWNLOL
RODFDNWÕU /RFNH $GDPVRQ /RFNH¶XQ oRFXNODUÕQ H÷LWLPLQGH ELOJL HGLPLQLQ |÷UHWPHQOHU YH
NLWDSODUGDQ \DSÕOPDVÕQGDQ ]L\DGH GX\X RUJDQODUÕQÕQ DNWLI RODUDN NXOODQÕOGÕ÷Õ RNXO DOÕúWÕUPDODUÕQÕQ
GDKDHWNLOLROGX÷XJ|UúQNDEXOHGHU<ROWRQ
6RQXo RODUDN -RKQ /RFNH ELOJL DQOD\ÕúÕQD X\JXQ ELU H÷LWLP DQOD\ÕúÕQÕ JHOLúWLUPLú YH DNOÕQ
LQVDQ \DúDPÕQÕQ KHU DODQÕQGD NÕODYX] \DSÕOPDVÕQÕ ELOLPLQ NOWUQ H÷LWLPLQ GHYOHWLQ JHOHQHN YH
RWRULWHQLQ EWQHWNLOHULQGHQ NXUWXOXS ELUH\LQ |]JUOHúPHVLQLLVWHPLúWLU øQVDQ ]LKQLQLQ GR÷XúWDQ ERú
ROGX÷XQDLQDQDQ/RFNHLQVDQODUDUDVÕQGDNL]LKLQVHOYHDKODNVDOIDUNOÕOÕNODUÕDOGÕNODUÕH÷LWLPHED÷ODU
/RFNH H÷LWLP NRQXVXQGD o WHPHO QRNWD\D GLNNDW HGLOPHVLQL YXUJXODU %XQODUGDQ LONL oRFXNODUÕQ
]LKLQVHO JHOLúLPLQGHQ |QFH EXQDRODQDN VD÷OD\DFDN VD÷OÕNOÕ ELU EHGHQ YH VD÷ODP ELU NDUDNWHUH VDKLS
ROPDVÕGÕU øNLQFLVL oRFXNODUÕQ QLWHOLNOHUL \HWHUOLOLNOHUL |÷UHQPH\L \|QOHQGLUPHGH NXOODQÕOPDOÕ VRQ
RODUDN GD H÷LWLP SUDWLN \DúDPD X\JXQ RODUDN YHULOPHOLGLU &ODSS Akt. Cihan, 2006). Locke,
H÷LWLPJ|UHQOHULQWRSOXPD\DUDUOÕELUHULQVDQRODUDN\HWLúWLULOPHOHULJHUHNWL÷LQLGHGúQPHNWHGLU
227
Jean-Jacques Rousseau
-RKQ /RFNH¶XQ H÷LWLP DQOD\ÕúÕQGDQ HWNLOHQHQOHULQ EDúÕQGD -HDQ-Jacques Rousseau gelir.
5RXVVHDX GD LQVDQ ]LKQLQLQ GR÷XúWDQ VDI YH WHPL] ROGX÷XQX KLoELU ELOJL YH \DUJÕQÕQ EXOXQPDGÕ÷ÕQÕ
EHOLUWLU 5RXVVHDX¶QXQ WHPHO DPDFÕ GR÷XúWDQ ³VDI´ ³L\L´ YH ³WHPL]´ RODQ oRFX÷XQ GR÷DO \DSÕVÕQÕ
ER]PDGDQGR÷DO\DSÕVÕQDX\JXQJHOLúLPLQLVD÷ODPDNWÕU
<D]GÕ÷Õ ³(PLOH´ DGOÕ HVHULQGH 5RXVVHDX¶QXQ YXUJXODPDN LVWHGL÷L LQVDQÕQ GR÷XúWDQ HVDV
RODUDNWHPL]ROGX÷XDQFDNWRSOXPXQYHH÷LWLPGkKLOEWQWRSOXPVDONXUXPODUÕQGDKDVRQUDNLúLQLQ
WHPL]OL÷LQL YH DKOkNÕQÕ ER]GX÷XGXU 2QD J|UH H÷LWLP oRFX÷XQ VHUEHVW YH GR÷DO JHOLúLPLQL VD÷OD\ÕFÕ
ROPDOÕWRSOXPXQGLQvIHOVHIv DKOkNLYHSROLWLNVLVWHPOHULQLoRFX÷DNDEXOHWWLUPH\H]RUODPDPDOÕGÕU
(Gutek, 1997).
5RXVVHDX LQVDQÕQ ]D\ÕIOÕ÷ÕQÕQ VWQGHQ JHOHELOPHVL ]LKQLQL YH PXKDNHPH JFQ
JHOLúWLUHELOPHVLLoLQH÷LWLPLQJHUHNOLOL÷LQLLQNDUHWPH]5RXVVHDXH÷LWLPLQ³GR÷D´³Hú\D´ YH³LQVDQ´
ROPDN]HUHoND\QDNWDQJHOGL÷LQLGúQUYHH÷LWLPGHLVWHQLOHQDPDFDXODúÕODELOPHVLLoLQ³GR÷D´
³Hú\D ´ YH ³LQVDQ´ H÷LWLPLQLQ D\QÕ QRNWDGD ELUOHúPHVL JHUHNWL÷LQH LQDQÕU 'R÷D H÷LWLPL
\|QOHQGLULOHPHGL÷L LoLQ Hú\D YH LQVDQODUÕQ H÷LWLPLQLQ RQD X\JXQ ELU úHNLOGH G]HQOHQPHVL
JHUHNPHNWHGLU%LUEDúNDLIDGH\OHoRFX÷XQWHPL] YH VDI\DSÕVÕQÕER]PDPDNLoLQH÷LWLPRQXQGR÷DO
\DSÕVÕQD X\JXQ ROPDOÕ Hú\D YH LQVDQ H÷LWLPL RQXQ GR÷DO JHOLúLPLQH J|UH G]HQOHQPHOLGLU &HYL]FL
2011).
(÷LWLPGH oRFX÷XQ H÷LOLPOHULQLQ |QHPOL ROGX÷XQX EHOLUWHQ 5RXVVHDX /RFNH¶XQ H÷LWLP
VUHFLQGH |QHPLQL YXUJXODGÕ÷Õ DOÕúNDQOÕNODUÕ HOHúWLUHUHN oRFX÷XQ |÷UHQPHVL JHUHNHQ WHN DOÕúNDQOÕN
KLoELUDOÕúNDQOÕNHGLQPHPHVLGLURODUDNLIDGHHGHU5RXVVHDX¶\DJ|UHoRFXNKHSD\QÕNROXQ]HULQGe
WDúÕQPDPDOÕ KHS D\QÕHOLX]DWPD\D NXOODQPD\D KHS D\QÕ VDDWOHUGH \HPH\H JHFH YH JQG] \DOQÕ]
NDOPDPD\DDOÕúPDPDOÕGÕU5RXVVHDX
(÷LWLFLELUHVHURODQ³(PLOH¶GH´5RXVVHDXELUHUNHNoRFX÷XQXQVRV\DONXUXPYHDQODúPDODUÕQ
ROPDGÕ÷ÕNÕUVDOELUDODQGDGR÷DOELUúHNLOGHJHOLúPHVLVD\HVLQGHWRSOXPVDOLVWHNYHKÕUVODUGDQNXUWXOXS
RQODUDQDVÕONDUúÕNR\DELOHFH÷LQLDQODWÕUdRFXNOXNG|QHPLQLQLQVDQÕQJHOLúPHVLLoLQHQ|QHPOLVUHo
ROGX÷XQX EHOLUWHQ 5RXVVHDX H÷LWLPLQ EHOOL ELU DúDPDGDQ VRQUD EDúODPDVÕ JHUHNWL÷LQL LIDGH HWPLúWLU
(÷LWLPPXWODNDGR÷DOELUoHYUHGHoRFX÷XQLOJLVLoHNLOHUHNRQXGúQPH\HYH|÷UHQPH\HKD]ÕUKDOH
JHWLUHFHN WDU]GD YHULOPHOLGLU %|\OH ELU DWPRVIHUGH |÷UHQHQ oRFXN NDUDUODUÕQGD |]JUGU DPD
WHUFLKOHULQLQ VRUXPOXOX÷XQX DOPDOÕ YH VRQXoODUÕQD GD NDWODQPDOÕGÕU 5RXVVHDX¶QXQ EX GúQFHOHUL
1DWUDOL]PLYHLOHUOHPHFLH÷LWLPHGD\DOÕH÷LWLPUHIRUPXQXROGXNoDHWNLOHPLúWLU*XWHN
5RXVVHDX¶QXQH÷LWLPDQOD\ÕúÕLQVDQÕQGR÷XPGDQ|OPHNDGDURODQKD\DWÕQÕELUWDNÕPoD÷ODUD
E|OHU%XQDJ|UH(PLOH¶LQLONNLWDEÕQGDHOHDOÕQÕODQG|QHPoRFX÷XQ- \DúG|QHPLROXS5RXVVHDX
RQDøoJGdD÷ÕDGÕYHULUYHoRFX÷XQGDYUDQÕúODUÕoR÷XQOXNODPHNDQLNWLUøNLQFLNLWDEÕQGDLQFHOHGL÷L
G|QHP - \Dú DUDVÕ oRFXNOXN G|QHPLGLU NL EXQD 'X\XPODU dD÷Õ DGÕ YHULOLU 6|] NRQXVX LNL oD÷
'R÷D dD÷Õ RODUDN GH÷HUOHQGLULOLU hoQF NLWDEÕQGD - \Dú DUDVÕ G|QHPL )LNLU dD÷Õ RODUDN
DGODQGÕUÕU'|UGQFNLWDSWDHOHDOGÕ÷ÕG|QHPHUJHQOLNYHQLKD\HWJHQoOLNG|QHPLGLU%XG|QHPGHKHU
QH NDGDU DNÕO YH KD\DO JF EHOOL ELU URO R\QDVD GD 'X\JX dD÷Õ DGÕQÕ YHULU 6RQ NLWDSWD \HU DODQ
G|QHPVH(PLOH¶LQ6RSKLH¶\HDúÕNROXSHYOHQPH\HNDGDUJLGHFH÷LROJXQOXNG|QHPLGLU%XUD\ÕWHNELU
DGODQLWHOHQGLUPH\HQ5RXVVHDXRQDNLPL]DPDQ$KODNNLPL]DPDQLVH6RUXPOXOXNdD÷ÕDGÕQÕYHULU
(Cevizci,2011).
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LNLVLQLQ GH ELU X\XP LoLQGH \DSPDODUÕ JHUHNWL÷LQL YXUJXODU (÷LWLPLQ oRFX÷XQ GR÷DO JHOLúLPLQL
HQJHOOHPHPHVLLoLQH÷LWLPOHX÷UDúDQNLúLQLQ\DúOÕROPDPDVÕJHUHNWL÷LQLLIDGHHGHQ5RXVVHDXNLúLOHULQ
\DúODQGÕNoDKDUHNHWOHULQLQ\DYDúODGÕ÷ÕQÕoRFXNODUÕQVDDNVLQHKDUHNHWOHULQLQDUWWÕ÷ÕQÕEXQGDQGROD\ÕGD
\DúOÕODUÕQ EX GXUXPGDQ KRúODQPDGÕNODUÕQÕ EHOLUWLU %XQXQ VRQXFXQGD H÷HU oRFX÷XQ H÷LWLPL\OH
ilgilenen NLúL \DúOÕ\VD oRFX÷XQ GDYUDQÕúODUÕQÕ NÕVÕWOD\DFDN EX GD oRFX÷XQ GR÷DO JHOLúLPLQL
HQJHOOH\HFHNWLU (÷LWLPLQ WHPHO DPDFÕ oRFX÷XQ GQ\DVÕQÕ WDQÕPDN ROGX÷X LoLQ H÷LWLPFL QH NDGDU
JHQoROXUVDoRFX÷XQGQ\DVÕQDJLULSRQXDQODPDVÕRNDGDUNROD\ODúDFDNWÕU Rousseau, 2010).
5RXVVHDXEDúNDODUÕQÕQLVWHNOHULYHEX\UXNODUÕGR÷UXOWXVXQGD\DúD\DQELUoRFXNLVWHPHPHNWH
oRFX÷XQNHQGLGR÷DO\DSÕVÕQDX\JXQELUELoLPND]DQPDVÕQÕDPDoODPDNWDGÕU%XQGDQGROD\ÕH÷LWLPFL
oRFX÷X NHQGL LVWH÷LQH J|UH úHNLOOHQGLUHPH] (÷HU oRFX÷XQ NHQGL LVWHN YH H÷LOLPOLOHUL J|] |QQGH
EXOXQPDNVÕ]ÕQ ELU H÷LWLP YHULOLUVH EX RQXQ GR÷DOOÕ÷ÕQÕ ER]DFDN LOHULNL \DúDPÕQGD WRSOXP LoLQH
JLUGL÷LQGH GH NROD\FD EDúNDVÕQÕQ HWNLVLQGH NDODELOHFHNWLU %X GD oRFX÷XQ ]LKLQVHO JHOLúLPOHULQL
JoOHúWLUHFHNWLU %X GXUXPGD H÷LWLPFLGHQ LVWHQHQ oRFX÷XQ NHQGL LVWHN YH H÷LOLPOHULQL
JHUoHNOHúWLUPHGHRQD\DUGÕPFÕROPDVÕGÕU5RXVVHDX
228
%XQXQOD ELUOLNWH oRFX÷XQ GD oHYUHVLQGHNL NLúLOHUL \|QOHQGLUPH\H oDOÕúPDVÕQD HQJHO

ROXQPDOÕGÕU dRFXNODUÕQ VDGHFH GR÷DO JHUHNVLQLPOHUL NDUúÕODQPDOÕ EXQODU GÕúÕQGDNL LVWHNOHULQH NDUúÕ
NRQXOPDOÕGÕU 5RXVVHDX¶\D J|UH oRFX÷XQ GR÷DO LKWL\DoODUÕ RQGDQ NDUúÕOÕN EHNOHQPHGHQ \HULQH
getirmelidir. Keyfi istekleri yerine getirilmemeli ve bu konuda taviz verilmemelidir (Rousseau, 2010).
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Abstract
It has being argued for thousands of years that how should education be and, for which reason
people will be educated. In the European education system which is based on Ancient Greek, it is seen
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Like other innovations in education, music education took an important place especially in the
first fifteen years of the period of Turkish Republic. It can be seen that music lessons largely took
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programs.
Although it is expected that music education which is important to rear persons will progress
with development in science and technology, it can be seen that the number of music lessons, the
content of the lessons are decreasing and it is getting harder to find place for music teachers in schools
in A.D. 2013 and in the 90th year of Turkish Republic.
In this study, the place of music education to rear persons from the viewpoint of the
philosophical movements which affected the European and also Turkish education systems were
emphasized and the situaiton of music education in Turkiye was discussed.
Key Words: Education system, music education, philosophical movements.
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http://eacea.ec.europa.eu/education/eurydice%20/documents/thematic_reports/113.TRpdf
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Cevizci, A. (2012). E÷itim Felsefesi. 6D\<D\ÕQODUÕEDVÕPøVWDQEXO
Cubberley, E. P. (2004). E÷itim Tarihi-I$QNDUD<HU\]<D\ÕQHYL
Hindemith, P. (1936). Türk Kü÷ YaúamÕnÕn KalkÕnmasÕ øçin Öneriler. oHY *OWHNLQ 2UDQVD\
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Kirby, F. (2012). Türkiye’de Köy Enstitüleri.%DVNÕøVWDQEXO7DULKoL.LWDEHYL
.NHQ*ølkça÷da E÷itim Felsefesi. øVWDQEXO$OID%DVÕP<D\ÕP'D÷ÕWÕP$ù
Platon. (2013). Devlet. oHY 6DEDKDWWLQ (\ER÷OX 0 $OL &LPFR] 7UNL\H øú %DQNDVÕ .OWU
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Anahtar Kelimeler: Platon, Sofistler, H÷LWLPDUHWHELOJL
Summary
In B.C. 5th century, in ancient Greek, the life conditions which has changed with wars and
trade, had also put forward a new education system too. After wars the democratic life had showed
itself in every area. With the changing politic system the chance of working at and promoting to
higher positions had become easy for everybody and that had awaken the idea of being good at
speaking and government work. The sophist had defended a new education system which claimed to
educate people in ethics and politic field. The sophist teaching arete had changed education mentality
which was totally theoretic to practical one.
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human soul. According to Plato not everyone is proper to be educated. In order to be educated
someone has some special personality so that, if someone who has not this personality, his education
leads to change his character in a wrong way.
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will be discussed.
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Abstract
The notion of habitus recently started to become very popular among sociologists. Pierre
Bourdieu, a distinguished French anthropologist, develops a theory of practice with his central concept
of the habitus. History the concept of habitus goes back to ancient times to this day. This paper aims to
analyze this concept taken up by many thinkers. In this paper, The notion of habitus not contains
human physical habits, but also will contains created actions by considering their meaning. In short,
concept of Habitus in terms of a particular way of life and the experience will be discussed. In this
context, It will be discussed that habits gained in modern society and how to put forth the
relationship between lifestyle and education.
Key Words: Philosophy, Education, Habitus, Life
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yeni perspektifler
PHILOSOPHY OF EDUCATION AND CINEMA: THE THOUGHTS CONCERNING OF

USING CINEMA IN TEACHING PHILOSOPHY OF EDUCATION
Abstract
Generally speaking, there are problems with teaching philosophy of education. Traditional
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problem is with the quality of this philosophical knowledge. The knowledge level of students in
philosophy consists of some approaches and some thinkers. In fact, the aim of teaching philosophy of
education should go beyond traditional perspectives. Teacher candidates should critique philosophical
schools, the understanding of the nature of teaching profession and thinking about nature of
curriculum. These are the most important skills in teaching philosophy of education. Because,
philosophy of education is not only simply cultural course but one that should contribute to the
understanding the nature of educational phenomena for teacher candidates. Perhaps, philosophy of
education is the milestone of teacher training process. The aim of this study is to investigate and
describe a practice concerning the teaching of philosophy of education in pre-service teacher
education. The practice is built on watching movies about philosophy of education. Another aim of
this study is to debate different perspectives concerning the teaching of philosophy of education.
Key words: teaching philosophy, teaching of philosophy of education, cinema, cinema and
philosophy, new perspectives in teaching
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249
CRITICAL THINKING SKILLS ON SOCIAL MEDIA: A BLOOMING SEASON OR A

PERIOD OF DECLINE?
8ODú%Dúar Gezgin
Abstract
Critical thinking is a common term to see on educational programs and curricula, although no
consensus exists for its definition. The Internet age has brought information overload which leads to
difficulties in classifying information as reliable vs. unreliable, especially among students.
Furthermore, collaborative settings provided by social media dramatically blur the distinction between
opinion and knowledge. Usually, opinions are misclassified as knowledge in user-generated contents.
Thus, there is no obvious way to use social media for teaching critical thinking skills or in better
terms, for facilitating acquisition of these skills. Then what can be done? Are social media totally
inappropriate for critical thinking skills or do they provide innovative tools for the very same purpose?
Can they improve the already existing programs targeting acquisition of critical thinking skills or do
they also transform the notion of critical thinking? In this paper, to answer these questions, different
types of social media are discussed, after the presentation of different models of critical thinking and
corresponding programs. In this discussion, conventional educational media such as TVs, video
games, radios, newspapers, magazines, books etc. are contrasted with the so-called new educational
media including social networking sites, instant messaging, mobile phones, smart phones etc. in terms
of the following criteria: Interactivity, source of content generation, synchronicity, anonymity,
urbanity, impact, identification, credibility, media-real life connection, directionality, spontaneity,
personalization, uses and gratifications, and cultivation, following the relevant literature. The
discussion is supported by an overview of social media applications in and out of classrooms,
considering actual and possible uses of Facebook, Twitter, Youtube, Linkedin, Edmodo, blogs, wikis
and others. The paper concludes that the days of social media simultaneously point to a blooming
season and a period of decline.
Keywords: Critical thinking, social media, new media, and educational media.
1. Introduction
It is indispensable for a paper on the relationship between social media and critical thinking to
clarify the terms and discuss issues relevant to how to measure them. Thus, the paper starts by
definitions of critical thinking and proceeds by how to measure and how to boost critical thinking. The
second half of the paper presents the notion of social media and its uses by young generation. The
findings and discussions presented in the first half are utilized to analyze how the use of social media
may enhance or stifle critical thinking.
2. Definitions of Critical Thinking
Various definitions of critical thinking abound in the relevant literature, but this paper limits
its scope with the ones below, as the topic of the paper is not critical thinking per se, but the
relationship between critical thinking and social media.
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and to exercise one’s critical thinking abilities¶DUHPHDQW(QQLVS(TXLYRFDWLRQUHIHUVWR

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250
the uses of double meanings extending beyond ambiguity. Then, Ennis (2011) shifts his focus from
critical thinking to critical thinker and the lists the following as the attributes of a critical thinker:
“1. Is open-minded and mindful of alternatives
2. Desires to be, and is, well-informed
3. Judges well the credibility of sources
4. Identifies conclusions, reasons, and assumptions
5. Asks appropriate clarifying questions
6. Judges well the quality of an argument, including its reasons, assumptions, evidence, and
their degree of support for the conclusion
7. Can well develop and defend a reasonable position, doing justice to challenges
8. Formulates plausible hypotheses
9. Plans and conducts experiments well
10. Defines terms in a way appropriate for the context
11. Draws conclusions when warranted — but with caution
12. Integrates all items in this list” (Ennis, 2011, p.12).
Likewise, Birjandi & Bagherkazemi (2010) defines a critical thinker by the following features:
“• has a strong intention to recognize the importance of good thinking;
• identifies problems and focuses on relevant topics and issues;
• distinguishes between valid and invalid inferences;
• suspends judgments and decisions in the absence of sufficient evidence;
• understands the difference between logical reasoning and rationalizing;
• is aware of the fact that one’s understanding is limited and that there are degrees of belief;
• differentiates between facts, opinions and assumptions;
• watches out for authoritarian influences and specious arguments;
• anticipates the consequences of alternative actions” (Birjandi & Bagherkazemi, 2010,
p.137).
)LQDOO\ -RQHV OLVWV WKH IROORZLQJ DV WKH µcognitive skills of critical thinking¶
µanalyzing, applying standards, discriminating, seeking information, reasoning logically, predicting,
and transforming knowledge¶S0).
3. Measurement of Critical Thinking
µ&ULWLFDOWKLQNLQJ¶IDUIURPZLWKDQDJUHHG-upon definition (Jones, 2010) has been studied by

various methods under different theoretical frameworks. In this section, a set of critical thinking
measures is presented as a background for forthcoming critical thinking and social media discussions.
Two distinctions are common in research on critical thinking: Cognitive vs. social and generic vs.
specific (Vandermensbrugghe, 2004). Cognitive approaches to critical thinking consider it as an
individual mental activity that involves some sort of creativity (e.g. Phan, 2010), while social
approaches emphasize the critique of the broader social context (e.g. Leshowitz, DiCerbo &
Symington, 1999; Morrall & Goodman, 2013). To provide more detail, from a social perspective,
Ennis (2011) reminds us how critical thinking was a kind of philosophical movement for the pursuit of
social ideals dating back to Dewey and progressive movement approaches by 1920s. The topic was
much more political than today, as the progressive education movement which was a strong proponent
of critical thinking had been held responsible for the superiority of Soviet Union over USA in space
wars by the rise of Sputnik (Ennis, 2011). By 1960s, critical thinking was associated with Vietnam
War protests at universities (Ennis, 2011). A similar consideration involves the critique of
instrumentalism and commercialization of educational services by the social definition of critical
thinking (Morrall & Goodman, 200RUUDOO *RRGPDQVWDWHVWKDW³[b]y ‘critical thinking’
we mean going beyond accepting pre-existing social, professional or economic orders to challenge the
very basis of our practices and thinking processes and to engage in critical thinking as exemplified in
the works of the Frankfurt School.´S
Secondly, specific models which consider critical thinking within a particular scholarly area or
SURIHVVLRQDUHFRQWUDVWHGZLWKWKHJHQHULFPRGHOV7KLVGLVWLQFWLRQLVQDPHGDVµFRQWHQW-specifiF¶YV
251
µFURVV-GLVFLSOLQDU\¶LQ6DQGHUV 0RXOHQEHOW$FFRUGLQJO\RQHRIWKHTXHVWLRQVWREHDVNHGLV

whether critical thinking training would be reflected in professional practice (Jones, 2010). Birjandi &
Bagherkazemi (2010), for instance, finds that some of the components of critical thinking are
DVVRFLDWHG ZLWK VXFFHVV LQ SURIHVVLRQDO OLIH HJ µGUDZLQJ LQIHUHQFHV¶ µLQWHUSUHWLQJ HYLGHQFH¶ DQG
µHYDOXDWLQJDUJXPHQWV¶DPRQJ(6/WHDFKHUV
µ:DWVRQ-*ODVHU
V &ULWLFDO 7KLQNLQJ $SSUDLVDO¶ 6FDOH ZKLFK is one of the most widely used
LQVWUXPHQWV LQ WKH ILHOG FRQVLVWV RI VXEWHVWV ZKLFK DUH µ,QIHUHQFH¶ µUHFRJQL]LQJ XQVWDWHG
DVVXPSWLRQV¶ µGHGXFWLRQ¶ µLQWHUSUHWDWLRQ¶ DQG µHYDOXDWLRQ RI DUJXPHQWV¶ :DWVRQ *ODVHU
Sµ,QIHUHQFH¶LVGHILQHGDV“[d]iscriminating among degrees of truth or falsity of inference drawn
from given data.” µ5HFRJQL]LQJXQVWDWHGDVVXPSWLRQV¶PDWFKHV“[r]ecognizing unstated assumptions
or presuppositions in given statements or assertions”µ'HGXFWLRQ¶LQYROYHV “[d]etermining whether
certain conclusions necessarily follow from information in given statement or premises”.
µ,QWHUSUHWDWLRQ¶UHIHUV WR “[w]eighing evidence and deciding if generalizations or conclusions based
on the given data are warranted” ZKLOHµHYDOXDWLRQRI DUJXPHQWV¶FRUUHVSRQGV WR “[d]istinguishing
between arguments that are strong and relevant and those that are weak or relevant to a particular
question at issue.” *KDQL]DGHK S ,Q WKH LQIHUHQFH VXEVFDOH RI WKH µ:DWVRQ-Glaser's
Critical Thinking $SSUDLVDO¶ 6FDOH VWDWHPHQWV IROORZHG E\ LQIHUHQFHV DUH SURYLGHG DQG UHVSRQGHQWV
are asked to choose one of the following for each inference: True, probably true, insufficient data,
false and probably false. The second subscale which involves assumptions consists of statements
followed by a set of assumptions to be marked as true or false with regard to whether the assumption
was made in the statement or not. Third subscale (Deduction) and fourth subscale (Interpretation)
consist of a statement (a paragraph for the fourth subscale) and a set of proposed conclusions to be
UDWHGDV³FRQFOXVLRQIROORZV´RUQRW,QWKHILQDOVXEVFDOHUHVSRQGHQWVUDWHZHDNQHVVVWUHQJWKRIDVHW
of arguments (Watson & Glaser, 2002).
Using Watson-Glaser's Critical Thinking Appraisal Scale, Ghanizadeh (2011) observes a
correlation between self-regulation (as measured by Teacher Self-Regulation Scale covering nine
GLPHQVLRQV VXFK DV ³JRDO VHWWLQJ LQWULQVLF LQWHUHVW SHUIRUPDQFH JRDO RULHQWDWLRQ PDVWHU\ JRDO
orientation, self-instruction, emotional control, self-evaluation, self-reaction and help-VHHNLQJ´ DQG
FULWLFDOWKLQNLQJHVSHFLDOO\WKHFRPSRQHQWVRIµHYDOXDWLRQRIDUJXPHQWV¶DQGµLQWHUSUHWDWLRQ¶DPRQJ
EFL teachers (Ghanizadeh, 2011).
µ&DOLIRUQLD&ULWLFDO7KLQNLQJ'LVSRVLWLRQ,QYHQWRU\¶DQRWKHUFRPPRQLQVWUXPHQWLQWKHILHOG
comprises seven subscales which are: Truth-seeking (e.g. reverse of “Everyone always argues from
their own self-interest, including me.”, “If there are four reasons in favor and one against, I'll go with
the four.”; and “To get people to agree with me I'd give any reason that worked.”), open-mindedness
(e.g. “It's important to me to understand what other people think about things.”; and “It concerns me
that I might have biases of which I am not aware.”), analyticity (e.g. “It bothers me when people rely
on weak arguments to defend good ideas.”; and “People need reasons if they are going to disagree
with another's opinion.”), systematicity (e.g. “I always focus the question before I attempt to answer
it.”), inquisitiveness (e.g. “No matter what the topic, I am eager to know more about it.”; “Learn
everything you can, you never know when it could come in handy.”; and “Studying new things all my
life would be wonderful.”), self-confidence (e.g. “Tests that require thinking, not just memorization,
are better for me.”; and “I take pride in my ability to understand the opinions of others.”) and
maturity (Facione et al., 1995). Dehghani et al. (2011) finds that critical thinking as measured by the
California Scale correlates with self-efficacy which refers to self-belief in capabilities.
Despite of the common use of this instrument, the fact that it is a self-report measure causes
difficulty in interpreting the results (Profetto-0F*UDWK/LNHZLVHµ0\7KLQNLQJ6W\OHV¶6FDOH
which aims to measure critical thinking, consists of the following subscales: Analytical, inquisitive,
insightful, open-minded, systematic, timely and truth-seeking (Chartrand, 2011).
Alexander et al. (2010) measures critical thinking by The Washington State University Critical
and Integrative Thinking Scale which is a 6-point Likert rating instrument to be filled by the
UHVHDUFKHUVWHDFKHUV RQ VWXGHQWV IRU WKH IROORZLQJ VNLOOV ³a) identify and summarize an issue, b)
identify and consider contextual influences, c) develop one’s own perspective, d) present supporting
evidence, e) integrate other perspectives, f) identify conclusions, g) communicate effectively´
(Alexander et al., 2010, p.411). Alexander et al. (2010) adds 3 skills to this OLVW LQ WKHLU VWXG\ ³1)
252
respects others’ viewpoints, 2) responds in a timely manner, and 3) incorporates personal

experiences´S
In a medical setting, White et al. (2011) develops an open-ended survey of critical thinking
abilities (Assessment of Critical Thinking Ability (ACTA) instrument) among undergraduates,
graduates and postdoctoral fellows and observes that these abilities improve by year of study. Their
study focuses on what to do in case of conflictual data presented in medical case studies and proposes
3 kinds of critical thinking abilities:
³- Integrating conflicting studies into a unified conclusion (decide which cause is the single
most likely cause of Disease X, and explain how confident they are in that conclusion),
- Designing experiments to resolve ambiguities in particular studies (what they would do to
increase their confidence in their conclusion),
- Conjecturing other interpretations of particular studies (“explain if it is possible for another
person to believe that Disease X had a different cause from the one they had chosen ´:KLWH
et al., 2011, p.103-104).
Based on these three abilities (the parenthetical content compiled above are the instructions) and 4
OHYHOV ³Does not engage with the data at all.´ ³Does not engage the data critically.´
³Analyzes the data critically, including at least one ambiguity.´ ³Critically analyzes all of the
data.´:KLWHHWDOGHYHORSVDQDVVHVVPHQWWDEOHZLWKFHOOV[S
%\ GHILQLQJ FULWLFDO WKLQNLQJ DV ³[c]ritical thinking is the use of purposeful self-regulatory
judgments to identify patient’s problems and provide patient care´ S ZLWKLQ D SURIHVVLRQDO
context (nursing), Hwang et al. (2010) measures critical thinking by the Chinese version of the Critical
7KLQNLQJ'LVSRVLWLRQ,QYHQWRU\DQGOLVWVXEVFDOHVZKLFKDUHµV\VWHPDWLFDQDO\VLV¶µWKLQNLQJZLWKLQ
WKHER[¶DQGµWKLQNLQJRXWRIWKHER[¶)LQDOO\6LPSVRQPHDVXUHVFULWLFDOWKLQNLQJE\OLQJXLVWLF
DQDO\VHV RI VWXGHQWV HVVD\V EDVHG RQ %ORRP¶s Taxonomy covering comprehension, application,
synthesis, and extended abstract.
4. How to Boost Critical Thinking
In this section, a group of educational programs and studies to boost critical thinking are summarized
before discussing critical thinking and social media.
Alexander et al. (2010) reports a study which involves a technique (Four-Questions
Technique) to boost critical thinking in online asynchronous discussion. The technique involves 4
TXHVWLRQV IRU DQDO\]LQJ ³Identify one important concept, research finding, theory, or idea in
psychology that you learned while completing this activityÚHIOHFWLQJ³Why do you believe that this
concept, research finding, theory, or idea in psychology is important?´ UHODWLQJ ³Apply what you
have learned from this activity to some aspect of your life´DQGTXHVWLRQLQJ³What question(s) has
the activity raised for you? What are you still wondering about?ÚHVSHFWLYHO\'LHW]-Uhler & Lanter,
2009, p.39). Dietz-Uhler & Lanter (2009) which is the original research that presented the technique
finds that it enhances quiz performance. The technique is based on an active learning approach
(Alexander et al., 2010; Dietz-Uhler & Lanter, 2009).
With a pretest-posttest control design, Marin & Halpern (2011) focuses on how to teach
critical thinking skills and presents an effective critical thinking program for high school students that
ERRVWVFULWLFDOWKLQNLQJZKLFKLVPHDVXUHGE\µWKH+DOSHUQ&ULWLFDO7KLQNLQJ$VVHVVPHQW¶DPHDVXUH
that consists of responses for scenarios and multiple choice questions). They contrast explicit critical
thinking programs with imbedded programs, which means incorporation of critical thinking skills in
various courses, and finds that the former is more successful. In this vein, Leshowitz, DiCerbo &
Symington (1999) reports experiences with an elective critical thinking (effective thinking) course
offered at a psychology department which
³provides instruction in how to apply principles of (scientific) methodological reasoning and
optimum decision making to problems faced in everyday-life situations. Students learn to
evaluate statistical and scientific evidence, clarify personal and societal values, and anticipate
the consequences of their actions in dealing with personally significant issues. Crime and
punishment, societal acceptance of the gay lifestyle, alcohol abuse, and racial stereotypes
253
comprise a partial list of topics addressed in the class´/HVKRZLW]'L&HUER 6\PLQJWRQ

1999, p.1)
Leshowitz, DiCerbo & Symington (1999) states that Introduction to Psychology and
Mathematics or Statistics courses are prerequisite for this course. Leshowitz, DiCerbo & Symington
(1999) paper is especially useful as it hones the presentation and discussion with video clips from
critical thinking FODVVHV 7KH\ FDWHJRUL]H VWXGHQWV¶ FULWLFDO WKLQNLQJ E\ OHYHOV 3VHXGR-knowing,
GHVWDELOL]HG NQRZLQJ DQG UHDVRQHG NQRZLQJ ,Q WKH ILUVW OHYHO µELDVHG LQIRUPDWLRQ DVVLPLODWLRQ¶ LV
FRPPRQ LQ WKH VHFRQG OHYHO µV\VWHPDWLF VNHSWLFLVP¶ LV SUHYDOHQW ZKLOH in the final level,
µPHWKRGRORJLFDOVNHSWLFLVP¶LVREVHUYHG/HVKRZLW]'L&HUER 6\PLQJWRQS7KHOHYHOV
revolve on the distinction between facts and opinions. This has implications for teaching methods. In
the same vein, Facione et al. (1995) SURSRVHVWKDWµ&DOLIRUQLD&ULWLFDO7KLQNLQJ'LVSRVLWLRQ,QYHQWRU\¶
would be applied for screening purposes and faculty could focus on the weakest dimensions
(subscales) by adjustments in assessment styles (marking) and learning activities. Another critical
thinking course presentation is by Gillespie (2011) in which a critical thinking scale on the first week
and the last week of the semester was administered for program evaluation.
5LFKDUGVRQ ,FHFRPSDUHVRQOLQHLQVWUXFWLRQDOVWUDWHJLHV³a case-based discussion,
a debate, and an open-ended (or topical) discussion´ZLWKUHJDUGWRFULWLFDOWKLQNLQJDQGILQGVWKDW
among these, open-ended discussion (unstructured general discussion) is the least effective with regard
to critical thinking. As the method utilized in Richardson & Ice (2010) is totally different compared to
other studies, a comparison with relevant critical thinking research would be problematic.
Todd & Hudson (2007) recommends use of peer evaluation to boost critical thinking among
students, based on their own teaching experience. They reason that that is because students have a
chance to increase their final marks if they provide detailed feedback for their classmates. In this
study, students are directly asked whether peer evaluation improved their critical thinking skills. This
self-report method may be subject to social desirability and other measurement biases. Furthermore,
the study proceeds without defining critical thinking which weakens the theoretical background.
Instead, students could have been evaluated by their teachers in terms of critical thinking abilities after
peer evaluation applications.
Stedman & Adams (2012) investigates the perceptions of critical thinking among teaching
faculty with a set of information questioQV NHHSLQJ LQ PLQG WKDW WHDFKHUV FDQ¶W SURPRWH FULWLFDO
thinking if they are not sure about what it is. Their results are pessimistic and lead to the
recommendation that teachers need training for critical thinking by a transformational education
perspective. Converging with Stedman & Adams (2012), Choy & Cheah (2009) observes that teachers
mistake critical thinking with comprehension of the topic. Knowledge acquisition is more important
WKDQ UHIOHFWLRQ LQ WKHLU SHUFHSWLRQ 7HDFKHUV FDQ¶W SURPRWH FULWLFDO WKLQNLQJ ZLWK µGLVVHPLQDWRU RI
NQRZOHGJH¶ UROH LQVWHDG HQGRUVHPHQW RI µPHGLDWRU RI OHDUQLQJ¶ UROH LV QHFHVVDU\ &KR\ &KHDK
2009).
Finally, Jones (2010) provides a detailed list of strategies to promote critical thinking:
³algorithms, dilemmas, debate, case studies/problems/reports/scenarios, cooperative
learning, demonstration, narrative pedagogy, games, learning contracts, concept mapping,
problem-based learning, questioning, Socratic questioning, reflection, journaling, critical
thinking vignettes, role playing, case conferences, imagery, large or small group discussion,
self-learning modules, simulation, computer-assisted instruction, unfolding case studies,
computer simulations, written assignments, portfolios, and a variety of discourse strategies´
(Jones, 2010, p.252).
5. The Characteristics of Social Media
A discussion of the use of social media and critical thinking requires an understanding of
WHFKQRORJ\DQGPHGLDXVH,QWKLVYHLQXVLQJ(QQLV¶:HLU&ULWLFDO7KLQNLQJ(VVD\7HVW(:&7(7Wo
measure critical thinking, McMahon (2009) associates technology use and computing skills (as
PHDVXUHG E\ µ$XVWUDOLDQ 6FKRROV &RPSXWHU 6NLOOV &RPSHWLWLRQ¶ ZLWK FULWLFDO WKLQNLQJ LQ JHQHUDO
Although it is not clear in what ways social media have been involved in these findings, exposure to
distant experiences could be behind the results.
254
Narrow and wide definitions of social media are relevant for discussions on critical thinking.
In the narrow version, social media only covers social networking sites such as Facebook and Twitter.
In the wider version, social media includes any media utilized for social purposes. Thus, the wider
definition comprises not only social networking sites, but also smart phone applications, instant
messages etc. (Gezgin, 2012). In that sense, (asocial) media as opposed to social media corresponds to
TV, video games, radio, newspapers, magazines, books etc. Although both versions are applicable to
all people, younger generations are increasingly under spot. It is stated that the net generation is
replaced by the mobile generation and this generation has special characteristics (Gezgin, inpressa;
inpressb). Usually these discussions are based on some sort of technological determinism where
technology is supposed to shape the generation. This position could be criticized, as it assumes that
people are just passive recipients of technological tools and contents, much like the mass
communication theories of the TV-supremacy era. Evaluations of such positions necessitate a closer
depiction of social media. Thus, we turn our attention to the characteristics of social media rather than
those of a generation.
Gezgin (2012) lists the differences between media and social media as follows:
1. Minimal interactivity (media) vs. High interactivity (social media)
2. Media/corporate/government-generated content (media) vs. User-generated content (social
media)
3. Low synchronicity/simultaneity (media) vs. High synchronicity/simultaneity (social media)
4. Anonymity (media) vs. Anonymity/Nonymity/Pseudonymity (social media)
5. City life (media) vs. City and village life (social media)
6. Low impact on user identity (media) vs. High impact on user identity (social media)
7. Moderately frequent identification (media) vs. Highly frequent identification (social media)
8. Low or medium credibility/genuineness (media) vs. High credibility/genuineness (social
media)
9. Low to moderate real life connection (media) vs. High real life connection (social media)
10. Psychologically distant relationships (media) vs. Psychologically close relationships
(social media)
11. Unidirectionality (media) vs. Multidirectionality (social media)
12. Low spontaneity (media) vs. High spontaneity (social media)
13. Low personalization (media) vs. High personalization (social media)
14. Relatively inaccessible paths to celebrity status (media) vs. Highly accessible paths to
celebrity status (social media)
15. Low to moderate levels of gratifications matching uses (media) vs. High levels of
gratifications (social media)
16. Low to moderate levels of media effect (media) vs. high levels of media effect (social
media).
6. Characteristics of Social Media and Critical Thinking
In this section, we discuss how characteristics of social media could be related to critical
thinking without referring to the details presented in the first sections.
For so many years, active and interactive learning has been recommended (e.g. Sharples,
2000). Obviously, social media is superior over books and magazines in terms of interactivity.
Secondly, social media could be instrumental for democratization of curricula. In some countries,
textbooks are standard until university; and the standards are set by the governments which naturally
propound their own political agenda. Social media allows users to construct their own curricular
resources. Thirdly, synchronicity of social media has implications for classroom management. Social
media allows simultaneous contributions by various students and it strongly motivates students to
move forward to share their ideas. Fourthly, anonymity allows shy students to join discussions and
receive feedback from each other. Feedback can promote critical thinking. Fifthly, unlike asocial
educational media, social media allows students to form groups in which they can know more about
HDFKRWKHU7KLVDOORZVWKHNQRZOHGJHWREHPRUHUHOHYDQWIRUVWXGHQWV¶OLYHV6L[WKO\VRFLDOPHGLD
allows identity construction processes. Social media posts over years contribute to the formation of the
personality in adolescent and early adult years. That means social media has an inclination for a notion
255
of transformative education (Taylor, 2007), rather than education as a merely classroom activity.
Seventhly, social media has the power to motivate students by role-modeling. In social media, role
models are more accessible and visible. For example, if a student wants to be a psychologist, it is quite
easy to come across a psychologist on social media and get some advice. This is in contrast to asocial
days without internet, where role models were distant. Role models can act as advocates of critical
thinking. Eighthly, source of knowledge is problematic not only in social media, but also in media.
Ennis (2011) puts forth judging credibility of the sources as a significant component of critical
thinking. Although social media sometimes contains fake information; media also includes
disinformation and misinformation. A glimpse at how social conflicts are represented by international
media would give an idea about why media is not as reliable as it claims to be. In that sense, social
media fills a significant gap. Media is no longer the only source of information. Thus, social media,
despite its shortcomings has the potential to enhance critical thinking. Ninthly, the power of social
media is incredible when it comes to calls for action. Media (especially TV) is mostly successful in
changing attitudes, but rarely effective in forcing people to act (except some of the ads). This point can
foster learning-by-doing approaches. Tenthly, users form psychologically (but not necessarily
physically) close relationships which usually has some reverberations for peer learning and horizontal
learning. Instead, asocial educational media is based on a blatant epistemic hierarchy. Heterarchical
learning as opposed to hierarchical learning provides room for critical thinking, as it takes place
DPRQJ HTXDOV 7KLV FRUUHVSRQGV WR WKH GLVWLQFWLRQ EHWZHHQ WKH WHDFKHUV DV WKH µGLVVHPLQDWRU RI
NQRZOHGJH¶ YV WKH µPHGLDWRU RI OHDUQLQJ¶ &KR\ &KHDK (OHYHQWK SRLQW Lnvolves the
direction. Asocial educational media allows only limited forms of feedback for upper echelons of the
epistemic hierarchy. However, by social media, all components of educational processes are instantly
open to feedback. As to the twelfth point, it can be stated that spontaneity in some senses paves the
way for a critique of control society and authoritarianism. Furthermore, social media allows for
personalization and it is ubiquitous (Gezgin, inpressb). Again, this strengthens personal relevance of
knowledge and paves the way for authentic learning where learning site highly resembles the venue
whether the knowledge would be used. Furthermore, the distinction about the paths to celebrity status
has the potential to question the consumerist culture. The penultimate point which is about levels of
gratifications could be one of the reasons behind the popularity of social media. Students receive
higher levels of gratifications from social media as contrasted with media, as it revolves on
personalization and synchronicity. Finally, it can be stated that the strong effect of social media as
opposed to media can be harnessed for educational purposes.
On the other hand, negative comments over the use of social media are vocal. Some consider
it as waste of time, while some others point out the self-selection problem which involves students
using social media for what they like and nothing else. Another critique aims at the so-FDOOHGµPRELOH
JHQHUDWLRQ¶ 7KH\ DUH FRQVLGHUHG WR EH KLJKO\ QDUFLVVLVWLF 7ZHQJH, 2013) and craving for social
acceptance (Gezgin, inpressb). These may be valid critiques in some cases, but not in all.
7. Social Media and Discussions of Critical Thinking
As we elaborate on the details of critical thinking in the first sections, it appears that the
eulogies for social media in the previous section are mostly referring to the social definition of critical
thinking rather than the cognitive one. As stated before, the former involves critique of the social
institutions and society in general, while the latter corresponds to an individual mental activity. Social
media, as the name implies, socializes people, and the cognitive definition is far from grasping
criticality on a group basis. The notion of distributed cognition (Hollan, Hutchins & Kirsh, 2000)
could be the panacea, as it focuses on group cognitions; but unfortunately, this line of research is still
in its infancy. Thus, it can be stated that social media promotes socially critical thinking, but not
necessarily cognitively critical one. The fast speed of social media does not allow reflective thinking
that needs time, silence and concentration (non-distraction). Social media is not the site for deduction
and inference, but it is a site of value judgments if we follow Ennis (2011)¶VGHILQLWLRQ2QWKHRWKHU
KDQGVRFLDOPHGLDXVHUVFDQEHµRSHQPLQGHG¶DQGµPLQGIXORIDOWHUQDWLYHV¶7KH\UHFHLYHGDLO\QRQ-
formal education about credibility of news sources and the distinction between opinion and
knowledge. Social media increasingly becomes a tool to question authoritarian epistemologies. As to
the generic vs. specific definitions and measurements of critical thinking, it can be stated that both are
256
applicable for social media, as it allows both general and professionally specialized networks. Social
media could be used to boost general critical thinking (mostly social), but is actually used by
professionals for specific skills as well.
7KHGLIIHUHQWZD\VWRPHDVXUHFULWLFDOWKLQNLQJKDYHLPSOLFDWLRQVIRUVRFLDOPHGLDµ:DWVRQ-
Glaser'V&ULWLFDO7KLQNLQJ$SSUDLVDO¶6FDOHIRULQVWDQFHDVVXPHVWKDWWKHFRQWHQWKDVQRWKLQJWRGR
with form (i.e. critical thinking skills). Matching the generic vs. specific distinction, a person can be
good at critical thinking in a particular field, but not necessarily in general. Such generalized tests do
injustice to specialized critical thinkers, and some of the social media users could be said to populate
this category. It is no surprise that people are more likely to use critical thinking skills in a field they
GHHP UHOHYDQW µ&DOLIRUQLD &ULWLFDO 7KLQNLQJ 'LVSRVLWLRQ ,QYHQWRU\¶ FRXOG EH PRUH DSSOLFDEOH IRU
critical thinking on social media, as it is more like an attitude measure rather than an information test.
However, as stated before, as a self-report measure, its validity is a moot issue. The Washington State
University Critical and Integrative Thinking Scale could be a good candidate to fix this problem. But
the rater should be somebody other than the user. Who should be the rater needs to be decided. As to
the next measure, Assessment of Critical Thinking Ability (ACTA) instrument, it appears that this
instrument taps only a specific set of skills for critical thinking, which concerns decisions over
ambiguous data. Of course, this is a useful exercise for medical profession; but it may not be
applicable for social media, since the type of the information at hand is quite different.
7KHTXHVWLRQµKRZWRERRVWFULWLFDOWKLQNLQJ¶LVTXLWHUHOHYDQWIRUVRFLDOPHGLD)RURQHWKLQJ
Four-Questions Technique presented by Dietz-Uhler & Lanter (2009) and Alexander et al. (2010) is a
method to be used on social media. Ditto for Richardson & Ice (2010). Social media uncovers
immense potentials for programs discussed by Marin & Halpern (2011) and Leshowitz, DiCerbo &
Symington (1999). Likewise, social media (especially wikis and discussion boards) are utilized for
peer evaluation recommended by Todd & Hudson (2007). Furthermore, social media could provide
long-needed ammunition for teachers who are said to be far from a critical thinking mentality as found
E\6WHGPDQ $GDPVDQG&KR\ &KHDK)LQDOO\-RQHV¶VOLVWRIVWUDWHJLHVWR
boost critical thinking is totally relevant for social media: Moving from her extended list, the
following possibilities are open: Social media can be used for setting up dilemmas and case
studies/problems/reports/scenarios. It provides tools to visualize concept mapping. Cooperative
learning and problem-based learning find their ideal platform on social media. Journaling is enriched
by blogging. Self-learning modules can be set up online with self-paced user-generated content.
Online portfolios can find unexpected audiences which motivate students to hone the content and the
design. Thus, social media is a potential enhancer of critical thinking even by the cognitive definition
of the term.
8. Conclusion
In this study, various ways to define, measure and boost critical thinking are presented to
provide a background for discussing social media and critical thinking. The distinction between media
and social media is elaborated before proceeding towards the main lines of the discussion. It can be
concluded that new definitions and measurement methods for critical thinking are necessary to take
into account the characteristics of social media. Social media promotes authentic and ubiquitous
learning which are strongly associated with critical thinking skills. Although the critiques of social
media are applicable for some of the cases, social media could be considered as a tool of still
unfulfilled potentials. Educational uses of social media and environments that blend educational and
non-educational uses should be promoted. The downsides of social media will be addressed, only
when social media would be considered with all its potentials.
References
Alexander, M.E., Commander, N., Greenberg, D. & Ward, T. (2010). Using the Four-Questions
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THE IDEA OF EDUCATION IN TURKISH AND WORLD MEN OF THOUGHT:

THE CONCEPT OF EDUCATION IN IBN KHALDUN
Abstract
As it is widely known, Ibn Khaldun, who lived in the fourteenth century and who became
well-known for hLV ZRUN 7KH 0XTDGGLPDK RI ,EQ .KDOGXQ RU ,EQ .KDOGXQ¶V 3UROHJRPHQD LV D
historiographer, a theoretician of history, a philosopher of politics and state, a man of thought and a
sociologist. Many of his views on such social sciences as political economy, sociology, demography,
economics, political theory, historiography and especially on education have been stil considered to be
popular and valuable. Although his identity as an educationist has not been highlighted and although
his views on education have noWEHHQWKRXJKWWRKDYHGLUHFWFRQWDFWZLWKWKHµ6FLHQFHRI8PUDQ¶RI
which he is the founder, Ibn Khaldun deals with the issue of education in various parts of The
Muqaddimah. For instance, he deals with such significant issues as the distinctions between education
and training and the methods of teaching in his work. He has handled education within its social
dimension and has put forth his views on the understanding of education in bedoin-hadari social
groups and dealth with such educational issues as general education, religious education, methods of
teaching and deficiencies of teachers and trainers.
The aim of the paper, as it could be inferred, is the detailed analysis and evaluation of the
views of Ibn Khaldun on education and training; in other words, the objective is the determination and
evaluation of Ibn Khaldun as an educationist, of his little known points of view on education and of
his contribution to the field of education.
Key Words: Ibn Khaldun, The Muqaddimah, Education, Training.
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$ 1RVVHU¶GHQ dHY V %X EURúU WDPDPOD\DQ EDúND EURúU WRSODP VDört
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+DNNÕQGD´0RVNRYD%\NHOoLVL=HNkLMVMV´)UDQVD2UWD0XDOOLP0HNWHEL´.HPDO
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MVMV´0DDULI,VODKDWÕPÕ]0QDVHEHWL\OH%D]Õ7HWNLNOHUYH'úQFHOHU´=HNL0HVXW
[Alsan], MVM: 1926/7-V´'DQLPDUND6SRU7HúNvODWÕ+DNNÕQGD´.RSHQKDJ0DVODKDWJ]DUOÕ÷Õ
090 V´3UXV\D 7HPHO 0HNWHEL 3URJUDPÕ´ <D]DUÕ EHOOL GH÷LO MVM: 1926/7, 13
V´5XV7HN øú 0HNWHELQLQ %LQD YH 9HVDLWL´ <D]DUÕ EHOOL GH÷LO MVM V´3UXV\D +DON
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<D]DUÕ EHOOL GH÷LO MVM V´(VWRQ\D¶GD 0DDULI-L 8PXPL\H´ <D]DUÕ EHOOL GH÷LO MVM:
V´)UDQVD¶GD 0DDULILQ 7HIWLúL YH 0DDULILQ 0IHWWLúOHUL´ =HNL 0HVXW >$OVDQ@ MVM:
V ´5XV\D¶GD %LU 7HFUEH 0HNWHEL´ 5ÕGYDQ 1DIL] >(GJHU@ Terbiye: 1927/1, 5
V´0RVNRYD¶GD 5DGLúFHI 7HN øú 0HNWHEL´ 5ÕGYDQ 1DIL] >(GJHU@ Terbiye: 1927/2, 9
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ø]GLKDP 0HVHOHVL´ <D]DUÕ EHOOL GH÷LO MVM V´%XOJDULVWDQ¶GD 0DDULI +DUHNHWOHUL´
<D]DUÕEHOOLGH÷LOMVMV´$OPDQ\D¶GD0HVOHNL7DKVLO´$KPHW+LOPL><RODo@MVM:
V´øQJLOWHUH¶GH/HHGVùHKUL7HUEL\H0GU&H\PV*UDKDP¶ÕQ)HQQ-i Teknik ve Ticaret
0HNWHSOHUL +DNNÕQGDNL 5DSRUX´ <D]DUÕ EHOOL GH÷LO MVM V´/RQGUD ùHKUHPDQHWLQLQ
>%HOHGL\HVLQLQ@6DQDWYH+LUIHW>0HVOHN@0HUNH]0HNWHEL+DNNÕQGD5DSRU´<D]DUÕEHOOLGH÷LOMVM:
V´'DQLPDUND¶GD +DON 2UWD 0HNWHSOHUL´ + : 5RJWK dHYLUHQ EHOOL GH÷LO MVM:
1927/11-12, 80 s.´>øQJLOWHUH¶GH@ 0DOO dRFXN 0HNWHSOHUL´ <D]DUÕ EHOOL GH÷LO MVM: 1927/11, 4
V´0DDULI 9HNLOOL 1HFDWL %H\HIHQGL¶QLQ $YUXSD 7HWNLN 6H\DKDWOHUL´ <D]DUÕ EHOOL GH÷LO MVM:
V´%H\QHPLOHO 2OLPSL\DW &HPL\HWL¶QLQ <LUPL '|UGQF 6HQHOLN øoWLPDÕ´ 6HOLP 6ÕUUÕ
[Tarcan], MVM V´øWDO\D¶GD 0DDULI 7HúNLODWÕ´ <D]DUÕ EHOOL GH÷LO MVM: 1927/12, 12
V´dHNRVORYDN\D¶GD 6NRO 7HúNLODWÕ´ 9LOGDQ ÆúLU >6DYDúÕU@ YH 1L]DPHWWLQ 5ÕIDW >.ÕUúDQ@ MVM:
V´(UPHQLVWDQ¶GD0DDULI+DUHNHWOHULYHøoWLPDL7HúNLODW0HKPHW5DJÕS´%LULQFL6ÕQÕI
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V´$YXVWXU\D¶GD0DDULIøQNÕODEÕ´$KPHW)XDW>%D\PXU@Terbiye: 1930/24-31/32-35, 98
V´%XJQN$OPDQ\D´6HOLP6ÕUUÕ>7DUFDQ@VBulgaristan Maarifi (Ali Haydar [Taner],
V´9L\DQD¶GD<HQL<DWÕ><DWÕOÕ@7HUEL\H(YOHUL´<D]DUÕEHOOLGH÷LO Terbiye: 1931/33, 6
V´5XV\D¶GD 0HNWHSWHQ (YYHONL 7HUEL\H´ .k]ÕP 1DPL >'XUX@ Terbiye: 1931/35, 17 s.)/Almanya
Maarifi 5HúDW ùHPVHWWLQ >6LUHU@ YH øVPDLO +DNNÕ >7RQJXo@ VMeksika’da Köycülük
1XVUHW.HPDO>.|\PHQ@VFransa Maarif TeúkilatÕnda Müfettiúler (Hasan- ÆOL><FHO@
1934, 23 s.)/Fransa’da Kültür øúleri (Hasan-ÆOL ><FHO@ V´6RY\HW 5XV\D¶GD
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.|\ 2NXOODUÕ´ <D]DUÕ EHOOL GH÷LO Kültür BakanlÕ÷Õ Dergisi: 1937/20- V´$OPDQ .ÕU 7HUEL\H
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7RQJXo CanlandÕrÕlacak Köy V´$PHULNDQ 7HUEL\HVLQGH %HGHQL 7HUEL\H´ &RZHOO
dHYLUHQ EHOOL GH÷LO VMuhtelif Memleketlerde Maarif TeúkilatÕ HakkÕnda Rapor (MEB,
1939, 112 s.)/YabancÕ Memleketlerde Terbiye ve Tedris Yenilikleri (Kemal Kaya, 1939, 153
s.)/YabancÕ Memleketlerde Maarif Teúkilat KanunlarÕ (MEB, 1941, 3 cilt, 331 s.)/Amerika’da E÷itim
ve Ö÷retim + &ÕUÕWOÕ 0 (Qo VMuhtelif Memleketlerde ølkokul Ö÷retmeni Yetiútirme
0LOOHWOHUDUDVÕ(÷LWLP%URVX<D]DUÕEHOOLGH÷LOVAmerika Birleúik Devletleri’nde Maarif
TeúkilatÕ ve Ortaö÷retim (F. Baymur, 1959, 33 s.)/Amerika Birleúik Devletlerinde Ortaö÷retim (F.
Baymur, 1959, 201 s.)/E÷itim PlanlamasÕ, Asya ve Afrika E÷itim PlanlarÕ =HNkL %DOR÷OX
s.)/E÷itim TeúkilatÕ ve Felsefesi ile Amerika (C. T. Berktin, 1961, 187 s.).
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1927 24 4 16,67 1955 42 10 23,81
1928 32 14 43,75 1956 56 10 17,86
1929 21 8 38,10 1957 34 11 32,35
1930 18 5 27,78 1958 52 6 11,54
1931 41 15 36,59 1959 57 3 5,26
1932 36 15 41,67 1960 31 2 6,45
1933 24 6 25,00 1961 80 4 5,00
1934 21 6 28,57 1962 97 9 9,28
1935 24 2 8,33 1963 56 7 12,50
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4 Geniü bilgi için bak: Niyazi Altunya, Türkiye’de Öùretmen Örgütlenmesi: 1908-2008. Ankara, 2008.
5Özgün Ad×: Etfalin Talim ve Tedris ve Terbiyelerini Ne Veçhile úcra Eylemeleri Laz×m Geleceùine Dair
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MEB, Ortaö÷retim ProgramlarÕnda Yönelmeler: 1924-1970, ´.|\0XDOOLP0HNWHEL7DOLPDWQDPHVL´ Maarif Vekâleti
MecmuasÕ: 6D\ÕùXEDW0DDULI9HNkOHWLKöy Muallimi Mektebi Müfredat ProgramÕ, 1927/MEB, Köy Enstitüleri
Ö÷retim ProgramÕ, 1943/MEB, Köy Enstitüleri Ö÷retim ProgramÕ, 1947/MEB, Ö÷retmen OkullarÕ ve Köy Enstitüleri
ProgramÕ, 1953.
Orta Ö÷retmen Okulu ve E÷itim Enstitüsü

0DUW WDULK YH VD\ÕOÕ Maarif TeúkilatÕna Dair Kanun P ¶D J|UH -27
|÷UHWLP \ÕOÕQGD DoÕODQ Orta Muallim Mektebi RUWDRNXOODUOD LON|÷UHWLP RNXOODUÕQD YH OLVH GÕúÕQGDNL
RUWD|÷UHWLP NXUXPODUÕQD |÷UHWPHQ \HWLúWLULOPH\H EDúODQGÕ %X NXUXP ]DPDQOD OLVHOHULQ ED]Õ
EUDQúODUÕQD5HVLP0]LN%HGHQ(÷LWLPLGD|÷UHWPHQ\HWLúWLUGL
2UWD0XDOOLP0HNWHEL|QFHTürkçe Bölümü RODUDN.RQ\D¶GDDoÕOGÕ-|÷UHWLP\ÕOÕQGD
$QNDUD¶\DWDúÕQGÕYHR\ÕOPedagoji Bölümü’QQDoÕOPDVÕ\ODDGÕ³2UWD0XDOOLP0HNWHELYH7HUEL\H
(QVWLWV´ ROGX ¶GD *D]L (UNHN øON|÷UHWPHQ 2NXOX ELQDVÕQD WDúÕQÕQFD GDKD NDSVD\ÕFÕ ELoLPGH
³DGÕ³*D]L0XDOOLP0HNWHELYH7HUEL\H(QVWLWV´¶WHLON|÷UHWPHQRNXOXNDSDWÕOÕQFD³*D]L2UWD
0XDOOLP0HNWHELYH7HUEL\H(QVWLWV´¶WHQDGÕ7UNoHOHúWLULOHUHN³*D]L2UWDg÷UHWPHQ2NXOX
YH(÷LWLP(QVWLWV´ROGXYHDGNÕVDOWÕODUDNJQONGLOGH³*D]L(÷LWLP(QVWLWV´GHQLOPH\HEDúODQGÕ
(QVWLWGH - |÷UHWLP \ÕOÕQGD Tarih-Co÷rafya, Matematik, Fiziki ve Tabii ølimler; 1932-33
|÷UHWLP\ÕOÕQGDResim-øú, Beden E÷itimi, 1941-|÷UHWLP\ÕOÕQGDFransÕzca, 1944-|÷UHWLP\ÕOÕQGD
øngilizce, 1946-¶GH Toplu Dersler Bölümü, 1947- |÷UHWLP \ÕOÕQGD Almanca, 1952-53 |÷UHWLP
\ÕOÕQGD Özel E÷itim Bölümü DoÕOGÕ =DPDQ LoHULVLQGH EX E|OPOHUGHQ DG YH SURJUDP GH÷LúLNOL÷LQH
X÷UD\DQODU NDSDWÕODQODU \HQLGHQ DoÕODQODU ROGX %|OPOHULQ |÷UHQLP VUHOHUL ]DPDQOD - \ÕO
DUDVÕQGDGH÷LúLNOLNJ|VWHUGL6
¶WHQVRQUD\HQL(÷LWLP(QVWLWOHULGHDoÕOGÕ¶GHEXQODUÕQVD\ÕVÕ¶GL
dø=(/*(*$=ø(öø7ø0(167ø7h6h¶1h13('$*2-ø9(g=(/(öø7ø0%g/h0/(5ø',ù,1'$.ø
%g/h0/(5ø1ø1 %$=, 352*5$0/$5,1'$ gö5(70(1/ø. )250$6<218 '(56/(5ø1ø1
*(/øùø0ø
gö5(70(1/ø.
Edebiyat Grubu (1948)
PROGRAM YILLARI
<DEDQFÕ'LOOHU
Sosyal Bilgiler (1930)
)L]LNYH7DELLøOLPOHU
%HGHQ(÷LWLPL
Toplu Dersler (1946)
FORMA6<218'(56/(5ø
Matematik (1930)
Fen Grubu (1948)
Resim-øú
7UNoH
0]LN
SIRA NO
44, 48)
(1930)
1 Terbiye
2 0DQWÕNYH0HWRGRORML
3 8PXPL7HGULV8VXO %18 %18 %18 %18 %0.8 %0.74
1932-34
4 +XVXVL7HGULV8VXO
5 Tatbikat
1 Felsefe %0.33
2 Sosyoloji
3 3HGDJRML YH 8PXPL g÷UHWLP

1941
8VXO

Gazi Eùitim Enstitüsü hakk×nda geniü bilgi için bak: Niyazi Altunya, Gazi Eùitim Enstitüsü: Gazi
6
Orta Öùretmen Okulu ve Eùitim Enstitüsü (1926-80), 2006

285
4 +XVXVLg÷UHWLP8VXOYH'HUV %17.7 %22.4 %0.8 %0.5 %0.8 %0.34 %21

7DWELNDWÕ
5 øú7HUEL\HVLYH7DULKL
6 Psikoloji
7 'HUV7DWELNDWÕ
1 Felsefe
2 Toplumbilim
3 (÷LWELOLP YH 8PXPL g÷UHWLP %24 %16.6 %0.11 %5 %10 %0.34
Metodu
4 'HUVOHULQ +XVXVL g÷UHWLP

0HWRGXYH'HUV7DWELNDWÕ
5 2UWRNXO'HUV.LWDSODUÕh]HULQH
dDOÕúPDODU
1944
6 Ruhbilim
1 *HQHOg÷UHWLP0HWRGX %0.8
2 E÷LWLP5XKELOLPL
3 5XK6D÷OÕ÷Õ%LOJLVL %17 %12.5 %12.5 %0.9 %0.34 %21
1946-50
4 dRFXNYH*HQoOLN5XKELOLPL
5
1 (÷LWLP3VLNRORMLVL %28 %28 %10 %10 %18 %20

2 *HQHOg÷UHWLP0HWRGX
3 'H÷HUOHQGLUPH
1955
4 Seminer ve Uygulama
1 (÷LWLP3VLNRORMLVL %10 %7
2 *HQHOg÷UHWLP%LOJLVL
1957-63
3 (÷LWLP6RV\RORMLVL
4 'H÷HUOHQGLUPH
(Niyazi Altunya. Gazi E÷itim Enstitüsü: 1926-1980. 2006: 157, 351, 353, 391, 393, 418-419, 437-441, 477-478, 524-537,
648-653, 738-748, 811-815)
Yüksek Ö÷retmen Okulu

<NVHN g÷UHWPHQ 2NXOX ¶WH KHU EDNÕPGDQ \HQLGHQ G]HQOHQGL YH NÕ]-erkek karma
GXUXPDJHWLULOGL%XG]HQOHPH\HJ|UHEUDQúGHUVOHULLOJLOLIDNOWHOHUGHJ|UOHFHNIRUPDV\RQGHUVOHUL
0(%¶LQEHOLUOH\HFH÷L|÷UHWPHQOHUFHRNXOGDYHULOHFHNWL
1936- |÷UHWLP \ÕOÕQGD øVWDQEXO hQLYHUVLWHVL (GHEL\DW )DNOWHVL¶QGH Pedagoji Enstitüsü
DoÕOÕQFD <NVHN g÷UHWPHQ 2NXOX IRUPDV\RQ GHUVOHULQLQ ¶GH \D\ÕPODQDQ Pedagoji Enstitüsü
Talimatnamesi¶QLQ JHoLFL PDGGHVLQH J|UH ³3HGDJRML (QVWLWV¶QH LQWLNDOL´ VD÷ODQPÕúWÕU (øÜ Ed.
Fak... 1937-1938 Talebe KÕlavuzu, 1937: 25-26).
7DOLP YH 7HUEL\H .XUXOX¶QXQ WDULK YH VD\ÕOÕ NDUDUÕ LOH NDEXO HGLOHQ Yüksek
Ö÷retmen Okulu Talimatnamesi IRUPDV\RQ GHUVOHUL KDNNÕQGD D\UÕ ELU ND\ÕW JHWLUPHPLúWLU %X
\|QHWPHOLN ³7HGULVDW YH LPWLKDQODU KXVXVXQGD hQLYHUVLWH 7DOLPDWQDPHVL\OH (GHEL\DW YH )HQ
)DNOWHOHUL WDOLPDWQDPHOHULQGHNL KNPOHU GH WDWELN ROXQXU´ P GHGL÷LQH J|UH bu derslerin
3HGDJRML(QVWLWV¶QGHJ|UOHFH÷LNDEXOHGLOPLúGHPHNWLU
286
dø=(/*(&80+85ø<(7'g1(0ø1'(<h.6(.gö5(70(12.8/8 3('$*2-ø.)250$6<21
'(56/(5ø
YILLAR KAYNAKLAR DERSLER
7HUEL\H>(÷LWLPELOLP3HGDJRML@
2. Tarih-L7HUEL\H>(÷LWLP7DULKL@
<NVHN0XDOOLP0HNWHEL 0XND\HVHOL0DDULI7DULKL>.DUúÕODúWÕUPDOÕ(÷LWLP7DULKL@
1925
Talimatnamesi 4. Usul-7HGULV>g÷UHWLP<|QWHPL@
+ÕI]ÕVVÕKKD-L0HNkWLS>2NXO6D÷OÕN%LOJLVL@
7DWELNDW>2NXOODUGDg÷UHWPHQOLN8\JXODPDVÕ@
7HFUEv5XKL\DW>'HQH\VHO3VLNRORML@
øVWDQEXOhQLYHUVLWHVL3Hdagoji 2. Umumi Ruhiyat [Genel Psikoloji]
1937* (QVWLWV-'HUV<ÕOÕ7DOHEH 7HGULV8VXOYH7UNL\H0DDULI7DULKL>g÷UHWLP<|QWHPLYH
.ÕODYX]X 7UNL\H(÷LWLP7DULKL@
3VLNRORML,VODKDWODUÕ>3VLNRORML7HULPOHUi]
1. Umumi Psikoloji
7HUEL\HYL3VLNRORMLQLQ(VDV1RNWDODUÕ
7HFUEv3VLNRORML
g÷UHQFL.ÕODYX]XQGDQ$NWùHPLQ
1947* 4. Umumi Pedagoji
1973: 317-318
5. Umumi Didaktik
7UNL\H0DDULI7DULKL
3HGDJRML7DULKLQLQ(VDV1RNWDODUÕ
Zorunlu
(÷LWLPH*LULú
(÷LWLP3VLNRORMLVL
g÷UHQPH3VLNRORMLVL
5XK6D÷OÕ÷ÕYH5HKEHUOLN
gOoPHYH'H÷HUOHQGLUPHYH$UDúWÕUPD
<NVHNg÷UHWPHQ2NXOX*HoLFL
1965 7UNL\H0DDULI7DULKLYH7HúNLODWÕ
<|QHWPHOL÷L
g÷UHWLP0HWRWODUÕYH8\JXODPD
Seçmeli
(÷LWLPGHøGDUHFLOLN
5HKEHUOLN7HúNLODWÕYH7HNQLNOHUL
gOoPHYH'H÷HUOHQGLUPH
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%XWDULKOHUGHNLGHUVOHU3HGDJRML(QVWLWV¶QGHYHULOGL÷LQGHQ0(%D\UÕFDSURJUDPKD]ÕUODPDPÕúWÕU
³<NVHN 0XDOOLP 0HNWHEL 7DOLPDWQDPHVL´ 8nat, 1927: 431-´3HGDJRML (QVWLWV 7DOLPDWQDPHVL´ øÜ Edebiyat
Fakültesi 1937-1938 Ders YÕlÕ Talebe KÕlavuzu. 1937: 24-´<NVHN g÷UHWPHQ 2NXOX 7DOLPDWQDPHVL´ TD 6D\Õ
(\OOYüksek Ö÷retmen Okulu Gerici Yönetmeli÷i, 1965)
Ancak, pedagojik IRUPDV\RQ GHUVL DOPDN LVWH\HQ )HQ YH (GHEL\DW )DNOWHOHUL |÷UHQFLOHULQLQ
oRNNDODEDOÕNROGX÷X(QVWLWGH<NVHNg÷UHWPHQ2NXOX|÷UHQFLOHULLoLQEHNOHQWLOHUJHUoHNOHúPH\LQFH
EX GHUVOHU 0(%¶LQ 3HGDJRML (QVWLWV YH EDúND \HUOHUGHQ EHOLUOHGL÷L NLúLOHUH <NVHN g÷UHWPHQ
2NXOX¶QGDYHUGLULOPHVL\ROXQDG|QOPúWUg]WUN1LWHNLPøVWDQEXO<NVHNg÷UHWPHQ
2NXOX¶QGDQ\ÕOÕQGDPH]XQRODQHPHNOLIHOVHIH|÷UHWPHQLNazÕm Bayata LOH¶WHPH]XQRODQ
HPHNOLWDULK|÷UHWPHQLCahit YarÕú, |÷UHWPHQOLNIRUPDV\RQXGHUVOHULQLD\QÕ\|QHWLPDOWÕQGDEXOXQDQ
<NVHN g÷UHWPHQ 2NXOX YH (÷LWLP (QVWLWV¶QQ |÷UHWPHQOHUL LOH QLYHUVLWHGHQ oD÷UÕODQ |÷UHWLP
HOHPDQODUÕQGDQNHQGLRNXOODUÕQGDDOPÕúODUGÕU$\QÕELoLPGH$QNDUD<NVHNg÷UHWPHQ2NXOX¶QGDQ
¶WH PH]XQ RODQ Prof. Dr. Cahit Kavcar ile Prof. Dr. Tayyip Duman da formasyon derslerinin
<NVHN g÷UHWPHQ 2NXOX¶QGD $QNDUD hQLYHUVLWHVL¶QGHQ *D]L (÷LWLP (QVWLWV¶QGHQ 0(%¶GHQ
oD÷UÕODQKRFDODUFDYHULOGL÷LQLEHOLUWPLúOHUGLU2FDN¶WH\DSÕODQJ|UúPHOHU
Mesleki ve Teknik Yüksek Ö÷retmen OkullarÕ

&XPKXUL\HW G|QHPLQGH PHVOHNL YH WHNQLN RNXOODUD |÷UHWPHQ \HWLúWLUHQ \NVHN GHUHFHOL
RNXOODUGDDoÕOGÕ%XQODUÕQ]DPDQODGH÷LúHQVRQDGODUÕLOHDoÕOÕúWDULKOHULú|\OHGLU
.Õ]7HNQLN<NVHNg÷UHWPHQ2NXOX
2. Erkek THNQLN<NVHNg÷UHWPHQ2NXOX
<NVHN.|\(QVWLWV
7LFDUHWYH7XUL]P<NVHNg÷UHWPHQ2NXOX
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287
%X RNXOODUÕQ ]DPDQ LoLQGH GH÷LúLN E|OPOHUL ROXúPXúWXU $QFDN EXUDODUGD J|UOHQ
|÷UHWPHQOLN IRUPDV\RQX GHUVOHUL E|OP D\UÕPÕ \DSPDGDQ XODúDELOGL÷LPL] NDGDUÕ\OD dø=(/*( ¶GD
J|VWHULOPLúWLU
dø=(/*( 0(6/(.ø 9( 7(.1ø. <h.6(. gö5(70(1 2.8//$5, 352*5$0/$5,1'$

)250$6<21'(56/(5ø
<,//$5$*g5(gö5(70(1/ø.)250$6<218'(56/(5ø
OKULLARIN $d,/,ù
ADI YILI
1938 % 1943-49 % 1955-64 %
1. Psikoloji ve (1947) (1962)

.,=7(.1ø. Pedagoji 1. Ruhbilim ve 1. Ruhbilim ve
<h.6(. (÷LWLPELOLP (÷LWLPg÷UHWLP
1934 7.5 8 8
gö5(70(1 g÷UHWLP8VXOOHUL 8VXO
OKULU 3. Toplumbilim 2. Toplumbilim
'HUV8\JXODPDVÕ
1. Umumi ve (1949) (1962)
Mesleki Psikoloji 1. Ekonomik (÷LWLP3VLNRORMLVL
2. Umumi ve Toplumbilim 2. (÷LWLP6RV\RORMLVL
ERKEK 7(.1ø. Mesleki Pedagoji g÷UHWPHQOLN%LOJLVL *HQHOg÷UHWLP
<h.6(. 3. Umumi ve 'HUV8\JXODPDVÕ Metodu
1937 12 0.8
gö5(70(1 Mesleki Tedris 4. Rehberlik
OKULU 8VXO gOoPHYH
'HUV7DWELNDWÕ 'H÷HUOHQGLUPH
6. Ders ve Atelye
8\JXODPDVÕ
(1943)
Ö÷retmenlik Bilgisi
1. Toplumbilim
øú(÷LWELOLPL
dRFXNYHøú
Ruhbilimi 8
(÷LWLPYHøú(÷LWLPL
tarihi
g÷UHWLP0HWRGXYH
Ders Tatbikleri
<h.6(..g<
1942 - -
(167ø7h6h
(1947)
(÷LWELOLP
2. Ruhbilim (Genel,
dRFXNOXNYH
*HQoOLN 11
g÷UHWLP0HWRGX
4. Toplumbilim
(÷LWLP7HúNLODWÕYH
7HIWLú7HNQL÷L
(1960)
7ø&$5(79( 1. (÷LWLP3VLNRORMLVL
785ø=0 (÷LWLP6RV\RORMLVL
<h.6(. 1955 - - g]HOg÷UHWLP 13
gö5(70(1 0HWRGODUÕ
OKULU g÷UHWPHQOLN
8\JXODPDODUÕ
<h.6(.ø6/$0 (Programda bu
1959 - -
(167ø7h6h dersler yok)
(Kaynaklar: KÕz Enstitüleri ve Sa÷nat OkullarÕ Sergisi, 1938: 40, 72/Erkek Teknik Ö÷retim, 1949: 30/Mesleki ve Teknik
Ö÷retim Ö÷retmen OkullarÕ, 1965/Duman, Türkiye’de Ortaö÷retime Ö÷retmen Yetiútirme, &DYLW %LQEDúÕR÷OX
$UúLYL$OWXQ\D Köy Enstitüsü Sistemi (2010: 71-72)
288
,9 ø67$1%8/ h1ø9(56ø7(6ø¶1'( (öø7ø0 %ø/ø0/(5ø gö5(7ø0ø1ø1

KURUMSA//$ù7,5,/0$6,d$%$/$5,
øON%HOLUWLOHU
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E|OPOHULQGH EDúODPÕúWÕU %XUDGD ED]Õ |UQHNOHUH NÕVDFD GH÷LQPHN EL]GHNL JHOLúPHOHUL DQODPDN
DoÕVÕQGDQ\DUDUOÕRODELOLU
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3HGDJRML GHUVOHULQLQ HYULPL LOH ROXúWX \ÕOÕQGD :HVWHUQ 5HVHUYH hQLYHUVLWHVL¶QH ED÷OÕ RODUDN
NXUXODQ øKWLVDV 2NXOX (÷LWLP )DNOWHVL LúOHYL J|UPúWU 3LWWVEXUJ hQLYHUVLWHVL¶QH ED÷OÕ RODUDN
¶GD NXUXODQ (÷LWLP )DNOWHVL EDúODQJÕoWD |÷UHWPHQ \HWLúWLUHQ ELU NXUXPGX 2KLR 'HYOHW
hQLYHUVLWHVL (÷LWLP )DNOWHVL ¶ODUGD .DOLIRUQLD hQLYHUVLWHVL 6DQWD %DUEDUD (÷LWLP )DNOWHVL
¶GH¶GHNXUXODQ0DQNDWR'HYOHW.ROHML(÷LWLPYH3VLNRORML%|OP¶WHOLVDQVGHUHFHVL
YHUHQ QLYHUVLWHU ELUHU NXUXP ROPXúWXU 6RXWKHUQ øOLQRLV hQLYHUVLWHVL (÷LWLP )DNOWHVL ¶GD
|÷UHWPHQ \HWLúWLUHQ LNL \ÕOOÕN ELU RNXO RODUDN NXUXOPXúNHQ ¶GH %DOO 6WDWH hQLYHUVLWHVL (÷LWLP
3VLNRORMLYHg]HO(÷LWLP%|OP¶GHg÷UHWPHQ2NXOXRODUDNNXUXOPXúNHQ¶GHQLYHUVLWHU
ELUNXUXPROPXúWXU&LQFLQDWLhQLYHUVLWHVL(÷LWLPYH(Y(NRQRPLVL)DNOWHVL¶WH|÷UHWPHQRNXOX
RODUDN DoÕOPÕú ¶GD QLYHUVLWH\H ED÷ODQPÕúWÕU Çeúitli Memleketlerde... 1967: 85, 112, 185, 189,
217, 246, 275, 281, 294, 306).
øQJLOWHUH¶GH LVH /RQGUD¶GD ¶GH |÷UHWPHQ \HWLúWLUPHN ]HUH DoÕODQ (÷LWLP (QVWLWV
¶GD (÷LWLP )DNOWHVL¶QH GDKD |QFH (÷LWLP %|OP YH (÷LWLP(QVWLWV RODUDN DoÕODQ NXUXPODU
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(÷LWLP (QVWLWV ¶GD /LYHUSRRO hQLYHUVLWHVL (÷LWLP )DNOWHVL¶QH G|QúPúWU Çeúitli
Memleketlerde… 1967: 29, 51, 54).
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g÷UHWPHQ \HWLúWLUHQ NXUXPODUVD H\DOHWOHUH J|UH LNL PRGHOGH NHQGLQL J|VWHUL\RUGX Prusya Modeli:
/LVH PH]XQODUÕQÕ DOÕS |÷UHWPHQ \HWLúWLUHQ o \ÕOOÕN Ö÷retmen Akademileri. 2) Saksonya Modeli:
hQLYHUVLWH\H GHYDP HGHQ JHQoOHUH Pedagojik Formasyon YHUPH \ROX 6LUHU YH 7RQJXo -
184).
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\HWLúWLUPHN ]HUH 7UNL\H¶GHQ |÷UHWPHQ J|QGHULOGL M. Rauf ønan¶OD J|UúPH %X
(QVWLWRUDGD|÷UHQLPJ|UHQ%D\PXUWDUDIÕQGDQ-¶GHGHD\UÕQWÕOÕFDWDQÕWÕOGÕ%D\PXUTerbiye:
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(1927), Umumi Pedagoji (1930), Hususi Tedris Usulleri (1930), Resim ve Terbiye (1931), Tarih ve
7HUEL\H+D\DWÕP$QÕODUTefrika: 1940-41, Kitap 1998).
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Enstitünün Kuruluú ve Geliúimi
3HGDJRML(QVWLWV¶QQNXUXOXúXQGDoRNHWNLOLROGX÷XQXGúQG÷P]Sadrettin Celal Antel,
VL\DVL PDKNP RODUDN EXOXQGX÷X KDSLVKDQHGH\NHQ \D GD ¶GD \D]GÕ÷Õ Maarif Vekâleti
MecmuasÕ¶QGD \D]DU DGÕ NRQXOPDGDQ7 \D\ÕPODQDQ X]XQFD PDNDOHVLQGH >OD\LKDVÕQGD@ba÷ÕmsÕz bir
Yüksek Terbiye Enstitüsü DoÕOPDVÕQÕ|QHULUù|\OHGL\RU
ølk hamlede yapÕlacak iúlerden biri de bir Yüksek Terbiye Enstitüsü açmaktÕr (...) Bu
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WHUDNNLVLQH>\NVHOPHVLQH@-ufak dahi olsa- hizmet edebilmesini temin eylemektir.
<NVHN 7HUEL\H (QVWLWV EX YD]LIHVLQL oRFXN UXKL\DWÕ WHFUEv >GHQH\sel] pedagoji, nazari
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%X|QHUL6RY\HWOHU%LUOL÷LQGHNL³3HGDORML(QVWLWV´QDQGÕUPDNWDGÕUMVM6D\Õ(\OO
1926).
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Bu UDSRUDJ|UH
3HGDJRML (QVWLWV¶QQ úLPGLOLN ELU GLUHNW|U LOH ELUL Umumi ve Tecrübî Pedagoji, GL÷HUL
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7 Antel bu yaz×n×n kendisine ait olduùunu 1939’da kaleme ald×ù× bir kitab×n×n dipnotunda
aç×klam×üt×r (Sadrettin Celal Antel, Maarifimiz ve Meseleleri, 1939: 7, dipnot 1).
293
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Prof. Dr. Refia U÷urel-ùemin (QVWLWQQ NXUXOXú WDULKLQL LNL D\UÕ \D]ÕVÕQGD IDUNOÕ J|VWHUPLúWLU %X
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|÷UHWLPHEDúODPDWDULKLRODELOLU=DWHQ(QVWLW'LUHNW|UWilhelm Peters’LQ¶GHLON|÷UHWLP
HOHPDQODUÕProf. Sadrettin Celal Antel, Prof. Mustafa ùekip Tunç, Doç. Sabri Esat Siyavuúgil, Asistan
Refia A÷urel-ùemin¶LQ¶QÕQ$UDOÕN$VLVWDQDr. Mümtaz Turhan¶ÕQ¶QLQ2FDND\ÕLoHULVLQde
DWDQPDODUÕ |÷UHWLPLQ EDúODUÕQGD \DQL LNLQFL \DUÕ\ÕOGD EDúODGÕ÷Õ NDQÕVÕQÕ JoOHQGLUPHNWHGLU
ùHPLQøONDoÕOÕúGHUVLQLYHUHQAntel¶LQ&XPKXUL\HWLQNXUXOXúXQGDQEX\DQD³VHQHLoLQGH´
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1937: 301).
Enstitünün Amaç ve Görevleri

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gelmeyeceklerdir (Antel, 1936-1937: 309).
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Enstitünün Yönetici ve Ö÷retim ElemanlarÕ

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Refia U÷urel-ùemin VUGUPúWU
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Prof. Sadrettin Celal Antel (1936-54), Prof. Sabri Esat Siyavuúgil (1936-56), Prof. Dr. Mümtaz
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3. Prof. Dr. Sadi Irmak: Fizyoloji
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20 kadar Türkçe ve yabancÕ dilde makale ve bildiri yazmÕútÕr (ùemin, 1973).
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TOPLAM 25 27 27
³øONPHNWHSGHUVOHUL´LOH³7HUEL\HYH5XKL\DWGHUVOHULQLQXVXO-WHGULVL´
³øONPHNWHSYHPXDOOLPPHNWHSOHULVÕQÕIODUÕQGDWDWELNDW´
(Gazi Muallim Mektebi ve Terbiye Enstitüsü: Teúkilat ve Programlar: 1931, s. 6 ve
¶GDQ\DUDUODQÕODUDNKD]ÕUODQPÕúWÕU
dø=(/*(*((3('$*2-øù8%(6ø+$)7$/,.'(56'$ö,7,0dø=(/*(6ø>@
DERSLER %ø5ø1&ø6,1,) ø.ø1&ø6,1,)
Psikoloji 2 2
Pedagoji 2 2
Pedagoji Tarihi 2 -
8PXPLg÷UHWLP8VXO 2 2
+XVXVLg÷UHWLP8VXO 2 6
0DDULI7HúNLODWÕ 2 -
7HIWLú'HUVL - 2
Resim-øú-<D]Õ 4 4
Felsefe 1 1
Sosyoloji 1 1
0]LN 1 -
<DEDQFÕ'LO 4 4
%HGHQ7HUEL\HVLYH7DWELNDWÕ - 1
Askerlik [Teorik] 2 2
Askerlik [Pratik] 2 2
7UNoH-Tarih-&R÷UDI\D 4 4
$UÕ]DOÕdRFXNODUÕQ7HUEL\HYH3VLNRORMLVL 1 1
TOPLAM 32 34
(Gazi Orta Ö÷retmen Okulu ve Terbiye Enstitüsü Müfredat ProgramÕ. 1941: VII)
308
dø=(/*( *(( (öø7%ø/ø0 ù8%(6ø >3('$*2-ø %g/h0h@ +$)7$/,. '(56 '$ö,7,0
dø=(/*(6ø>@
DERSLER I. SINIF II. SINIF
Ruhbilim 2 2
(÷LWELOLP 2 2
(÷LWELOLP7DULKL 2 -
8PXPLg÷UHWLP0HWRGX 2 2
+XVXVLg÷UHWLP0HWRGX 2 6
0DDULI7HúNLOkWÕ 2 -
7HIWLú'HUVL - 2
Resim-øú-<D]Õ 4 4
Felsefe 1 1
Toplumbilim 1 1
0]LN 1 -
<DEDQFÕ'LO 4 4
%HGHQ(÷LWLPLYH7DWELNDWÕ - 1
7UNøQNÕOkS7DULKLYH7UNL\H&XPKXUL\HWL5HMLPL - 2
Askerlik (Teorik) 2 2
Askerlik (Pratik) 2 2
7UNoH-Tarih-&R÷UDI\D 4 4
$UÕ]DOÕdRFXNODUÕQ(÷LWELOLPYH5XKELOLPL 1 1
TOPLAM 32 36
(Tebli÷ler Dergisi. 11.11.1944/424)
309
dø=(/*(*((3('$*2-ø%g/h0h+$)7$/,.'(56'$ö,7,0dø=(/*(6ø>@
I. SINIF II. SINIF
I. II. I. II.
DERSLER
6g0(675 6g0(675 6g0(675 6g0(675
Genel Psikoloji 2 2 - -
g÷UHQPH3VLNRORMLVL 2 2 - -
dRFXN3VLNRORMLVL - 4 - -
Ergen Psikolojisi - - 2 -
(÷LWLP)HOVHIHVL 3 - - -
Pedagoji 2 2 - -
*HQHOg÷UHWLP0HWRGX 2 2 2 -
'H÷HUOHQGLUPH - 2 3 2
g]HOg÷UHWLP0HWRGX - 4 4 4
Rehberlik 2 - - -
g]HO(÷LWLP 2 - - -
0DDULI7HúNLODWÕ 3 - - -
(÷LWLP6RV\RORMLVL - - - 2
5XK6D÷OÕ÷Õ - - 3 -
7HIWLú7HNQL÷L - - - 4
$UDúWÕUPD7HNQL÷L - - 2 -
Devrim Tarihi - - 2 2
Seminer ve Uygulama 4 4 4 6
<DUÕPFÕ'HUV>(N%UDQú@ 6 6 6 4
6HoPHOL'HUVOHU 4 4 4 8
TOPLAM 32 32 32 32
6(d0(/ø'(56/(5
*UXSODdDOÕúPD7HNQL÷L 9DNDøQFHOHPHOHUL
øQWLEDNVÕ]dRFXNODU(÷LWLPL dHYUHøQFHOHPHOHUL
g÷UHWLFL9DVÕWDOardan Faydalanma hVWQ YH *HUL =HNkOÕ dRFXNODUÕQ
0XND\HVHOL(÷LWLP (÷LWLPL
%HGHQ$UÕ]DVÕ2ODQdRFXNODUÕQ(÷LWLPL dRFXN(GHEL\DWÕ
'LO$UÕ]DVÕ2ODQdRFXNODUÕQ(÷LWLPL Mesleki Rehberlik
dD÷GDú3VLNRORML&HUH\DQODUÕ Rehberlik Teknikleri
%Rú=DPDQGDQ)D\GDODQPD (÷LWLP7DULKL
+DON(÷LWLPL 2NXO6D÷OÕ÷Õ
<HWLúNLQ3VLNRORMLVL <DEDQFÕ'LO
(MEB TTK KararÕ: 15.10.1955/229: Kurul Arúivi ve GEE Arúivi)
310
dø=(/*(*(((öø7ø0%g/h0h+$)7$/,.'(56'$ö,7,0dø=(/*(6ø>@
I. SINIF II. SINIF III. SINIF
I. II. I. II. I. II.
DERSLER
6g0(675 6g0(675 6g0(675 6g0(675 6g0(675 6g0(675
Genel Psikoloji 4 2 - - - -
*HOLúLP3VLNRORMLVL - - 4 4 - -
5XK6D÷OÕ÷Õ - - 2 2 - -
g÷UHQPH3VLNRORMLVL - - - - 3 -
gOoPHYH'H÷HUOHQGLUPH 2 2 2 2 2 2
AUDúWÕUPD7HNQLNOHUL - - 2 2 - -
Felsefe 3 - - - - -
0DQWÕN 3 - - - - -
Sosyoloji - 3 - - - -
(÷LWLPH*LULú 2 2 - - - -
(÷LWLP)HOVHIHVL - - 2 2 - -
(÷LWLP6RV\RORMLVL - - - - 2 2
(÷LWLP7DULKL - - - - - 3
0XND\HVHOL(÷LWLP - - - - - 2
g]HO(÷LWLP - 3 - - - -
Rehberlik - - 2 2 - -
*HQHOg÷UHWLP%LOJLVL - - 4 4 - -
g]HOg÷UHWLP%LOJLVL - - - - 4 4
(÷LWLPøGDUHFLOL÷L 2 2 - - - -
7HIWLú(VDVODUÕYH
- - - - 3 3
Teknikleri
g÷UHWLFL9DVÕWDODU - - - - 2 -
+DON(÷LWLPL - 2 - - - -
6D÷OÕN(÷LWLPL 2 2 - - - -
7UNoH-Kompozisyon 2 2 2 2 - -
<DEDQFÕ'LO 4 4 4 4 4 4
Devrim Tarihi - - 2 - 2 2
(VDV'HUVOHU7RSODPÕ 24 24 24 24 22 22
6HoPHOL'HUVOHU 4 4 4 4 4 4
Seminer-Uygulama 4 4 4 4 6 6
Genel Toplam 32 32 32 32 32 32
(Devam ediyor)
311
(öø7ø0%g/h0h 6(d0(/ø'(56/(5ø>@
%HGHQ(÷LWLPLQGHøONH0HWRWYH$UDoODU 0]LNg÷UHWLPLQGHøONH0HWRWYH$UDoODU
%HGHQ$UÕ]DOÕdRFXNODUÕQ(÷LWLPL Modern Hayatta Fen
%Rú=DPDQODUÕ'H÷HUOHQGLUPH 2NXOgQFHVL(÷LWLPL
dD÷GDú3VLNRORML$NÕPODUÕ g÷UHWPHQ2NXOODUÕQGD8\JXODPDYH6WDM
dRFXN(GHEL\DWÕ Psikolojik Testler
'HUV'ÕúÕ)DDOL\HWOHU Program GelLúWLUPH
(÷LWLPøVWDWLVWL÷L Resim-øúg÷UHWLPLQGHøONH0HWRWYH$UDoODU
(NRQRPLYH(÷LWLP Rehberlik Teknikleri
*UXSODdDOÕúPD7HNQLNOHUL Sosyal Psikoloji
Hukuk Bilgisi 7RSOXP.DONÕQPDVÕ
øQVDQøOLúNLOHUL hVWQYH*HUL=HNkOÕdRFXNODUÕQ(÷LWLPL
øQWLEDNVÕ]dRFXNODUÕQ(÷LWLPL <HWLúNLQOHU3VLNRORMLVL
.RQXúPDYH'LO%R]XNOX÷X2ODQdRFXNODUÕQ(÷LWLPL
(Kaynak: Tebli÷ler Dergisi, 22.7.1968/1512)
=DPDQLoLQGHE|OPSURJUDPODUÕQGDNLJHOLúPHOHUú|\OH|]HWOHQHELOLU
1. ¶GHNL ³7HUEL\H´ ¶GHNL ³3HGDJRML´ YH ³3HGDJRML 7DULKL´ \D GD RQODUD NDUúÕOÕN
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$OPDQ\D N|NHQOL 3HGDJRML YH 3HGDJRML 7DULKLQL |QHPVH\HQ Dr. Hali Fikret Kanad¶OD $%' N|NHQOL
(÷LWLP3VLNRORMLVL(÷LWLP6RV\RORMLVL5XK6D÷OÕ÷Õ\DQOÕVÕVedide Baha Pars, Mitat Enç, Ömer Hilmi
Mart,Remzi Öncül HNLELQLQ KHVDSODúPDVÕQGDQ VRQUD .DQDG J|UúQQ WDVIL\HVL VRQXFXQGD RUWD\D
oÕNPÕúWÕU
2. SURJUDPÕQGD 3VLNRORML *UXEX LoLQGH J|UG÷P] ³7HFUEv 5XKL\DW´ >'HQH\VHO
3VLNRORML@YH¶WH\HUDOPDPÕúWÕU%X(QVWLWGH3VLNRORML/DERUDWXYDUÕQÕNXUDQ
$YXVWXU\DOÕ Dr. Egon Brunswick¶LQ ONHVLQH JHUL G|Qú Muzaffer ùerif Baúo÷lu¶QXQ D\UÕOÕúÕ Dr.
Ziya Dalat¶ÕQHWNLOLRODPD\ÕúÕLOHLOJLOLELUJHOLúPHRODELOLU
3. SURJUDPÕQGD \HU DODQ ³0DQWÕN YH 0HWRGRORML´ GL÷HU SURJUDPODUGD \HU DOPDPÕúWÕU
¶GHNL³)HOVHIH7DULKL´¶HNDGDU³)HOVHIH´\H¶WH³(÷LWLP)HOVHIHVL´QH G|QúPúWUNL
LON|÷UHWPHQRNXOODUÕQGDIHOVHIHRNXPD\DQE|OP|÷UHQFLOHULLoLQ)HOVHIHVL](÷LWLP)HOVHIHVLWHPHOVL]
NDOPÕúWÕU ¶GHQ EHUL RNXWXODQ ³6RV\RORML´ GH ¶WH ³(÷LWLP 6RV\RORMLVL´QH G|QúPúWU 6RQ
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4. ¶GH SURJUDPD 3HGDJRML LOH 3VLNRORMLQLQ ELU WUHYL RODQ ³(÷LWLP 5XKELOLPL´ JLUL\RU
¶GH GHUVLQ DGÕ ³(÷LWLP 3VLNRORMLVL´ ROX\RU EX GD ¶WH ³*HQHO 3VLNRORML´ ³g÷UHQPH
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5. %|OPH ¶WH LON NH] seçmeli dersler JLUPLúWLU g÷UHQFL dø=(/*( ¶WH J|UOHQ 19
VHoPHOLGHUVWHQKHUG|QHPOHVDDWOLNGHUVVHoHFHNWLUøOHULNL\ÕOODUGDVHoLPHNRQXODQ\DEDQFÕGLOLNL
VHoPHOLGHUVLQ\HULQHJHoL\RUGX6HoPHOLGHUVOHULQoR÷XNDSDWÕODQg]HO(÷LWLP%|OP¶QQGHUVOHUL
LGL6HoPHOLGHUVX\JXODPDVÕGD|QHPOLELUHU\HQLOLNVD\ÕODELOLU
6. ¶GH SURJUDPGD \HU DODQ ³+ÕI]ÕVVÕKKD´ >6D÷OÕN %LOJLVL@ ³5HVLP-(OLúOHUL´ ³0XVLNL
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GX\DUOÕOÕ÷ÕQÕJHOLúWLUPHJHUHNVLQLPLQGHQKHPGHWDúUDGD|÷UHWPHQVL]NDODQEXGHUVOHULPH]XQODUDHN
RODUDN RNXWWXUPDN ]RUXQOXOX÷XQGDQ GR÷PXúWX ¶GDQ EDúODQDUDN NRQXODQ ³<DUGÕPFÕ (N %UDQú
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Pedagoji Bölümü’nün E÷itimbilimsel KatkÕlarÕ

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312
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|÷UHQLPL J|UHQ H÷LWLPFLOHUGHQ Mustafa Rahmi Balaban, 3HGDJRML %|OP¶QQ NXUXOXúX\OD LOJLOL
RODUDNú|\OHGL\RU
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insan ve insanÕn terbiyesi>GLU@ %XJQ SVLNRORML WHUEL\H LoWLPDL\DW EL]H HQ OD]ÕP LOLPOHUGLU %X
LOLPOHULQ HQ VRQ PXWDODUÕQD >YHULOHULQH@ HQ GHULQ QRNWDODUÕQD NDGDU LQPHOL\L] %X LWLEDUOD $QNDUD¶GD
*D]L0XDOOLP0HNWHEL¶QGHELU Terbiye Enstitüsü >3HGDJRML%|OP@DoÕOPDVÕQÕKUPHWOHVHODPODUÕ]
%X\HQLPHVVHVH&XPKXUL\HWLQHQPKLPELUPHVVHVHVLJHOHFHNJQOHULPL]HQXUVDoDQKDNLNLELU
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PXQKDVÕUDQ>|QFHOLNOH@EXLúOHX÷UDúDFDN\HJkQHPHVVHVHPL]GLUùLPGL\HNDGDUILOKDNLND\HQLFLQV
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GD WRKXP YH NR\XQ NDGDU OD]ÕP ROVD JHUHN <HQL PHVVHVHPL]H E\N PXYDIIDNL\HWOHU GLOHU
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%DNDQOÕN 3HGDJRML %|OP¶QGHQ \NVHN EHNOHQWLVLQLQ ELU JHUH÷L RODUDN EXUD\D ONHQLQ WHN
³(÷LWLP 'RNWRUX´ Halil Fikret Kanad¶Õ WHN ³3VLNRORML 'RNWRUX´ Ziya Dalat¶Õ EHONL LON ³6RV\RORML
'RNWRUX´ Saffet Engin¶L |÷UHWPHQ WHN ³3HGDJRML 3URIHV|U´ øsmail HakkÕ BaltacÕo÷lu¶QX (QVWLW\H
PGURODUDNDWDPÕúWÕ$\UÕFDDNDGHPLNXQYDQÕROPDVDGDH÷LWLPELOLPOHULQGH\HWNLQOL÷LQLNDQÕWODPÕú
H÷LWLPFLOHUGHQ øsmail HakkÕ Tonguç, Hasip Ahmet Aytuna, Muzaffer ùerif Baúo÷lu, Ahmet Fuat
Baymur, HÕfzÕrrahman Raúit Öymen GH EX NXUXPGD J|UHY \DSÕ\RUODUGÕ (QVWLWGH ELU ³3VLNRORML
/DERUDWXYDUÕ´ NXUPDN ]HUH $YXVWXU\DOÕ Psikolog Dr. Egon Brunswick oD÷UÕOPÕúWÕ 'L÷HUE|OPOHUH
de Dr. Avni Refik Bekman (VRQUDNLP\DSURIHV|UDr. Sadi Irmak VRQUDDQDWRPLSURIHV|U), Sârâ
Akdik VRQUDEL\RORMLSURIHV|UHayri Dener VRQUDIL]LNSURIHV|UAli Fuat Baúgil (sonra anayasa
SURIHV|USabri Esat Siyavuúgil VRQUDSHGDJRMLSURIHV|UAhmet Hamdi TanpÕnar (sonra edebiyat
SURIHV|U øsmail Hikmet Ertaylan (sonra edebi\DW SURIHV|U YE VHoNLQ NLúLOHU |÷UHWPHQ RODUDN
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Hasan-Âli Yücel, Halit Ziya KalkancÕ, øsmail HakkÕ Tonguç GD(QVWLWGHPGUON\DSWÕODU
1HNL(QVWLWELOLPVHODUDúWÕUPD\DSDFDNDNDGHPLNELUDOW\DSÕ\DNDYXúDPDGÕ%DOWDFÕR÷OX¶QXQ
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KD]ÕUODGÕ÷Õ ³*D]L 7HUEL\H (QVWLWV 7HúNLODW 3URMHVL´ RNXO|QFHVL H÷LWLPGHQ EDúOD\DUDN OLVDQVVW
|÷UHQLPL GH NDSVD\DQ ELU NROHM PRGHOL |QHUL\RUGX 2QXQ EX PRGHOGH ³øOLP (YL´ GHGL÷L \NVHN
NÕVÕPGDELOLPOHX÷UDúDFDNG|UW³GDLUHÉ|OP\HUDOÕ\RUGX%XE|OPOHUDUDVÕQGD³3HGDJRMLÉ|OP
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WDPLP >\D\PD@ YH (QVWLW¶QQ ELOFPOH WHúHEEV YH WHFUEHOHULQL WHWNLN YH WHOLI YH (QVWLW PGU
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GLQDPL]PLQL\DUDWDPDPÕúWÕ
Bu ROXPVX]OXNODUDNDUúÕQ\LQHGH3HGDJRML%|OP7UNH÷LWLPVLVWHPLQHD]ÕPVDQPD\DFDN
GúQVHO NDWNÕODUGD EXOXQPXúWXU %XQODUGDQ NÕVPHQ GHQH\VHO oDOÕúPDODU NÕVPHQ HNLS oDOÕúPDODUÕ
ROGXNoDoRNELUH\VHOoDOÕúPDODUDVLVWDQOÕNYHELWLUPHWH]OHULQLWHOL÷LQGHRODQODUYDUGÕU
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\DúODUÕQGDNLMuzaffer ùerif Baúo÷lu3VLNRORMLODERUDWXYDUÕEQ\HVLQGH|÷UHQFLOHUL\OHELUOLNWHHSH\FH
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10 Geniü bilgi için bak: Niyazi Altunya, Gazi Eùitim Enstitüsü (1926-1980), 2006: 847-911.
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NLWDEÕ EXOXQX\RU Terbiye ølminin Ana Meseleleri (1951), Terbiye Felsefesi: Terbiye ølminin Ana
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Türk E÷itim Tarihi (1997), Ö÷retim ølke ve Yöntemleri $OLg]GDú¶ODELUOLNWHKarúÕlaútÕrmalÕ
E÷itim dR÷DOWPDII. Meúrutiyet Devrinde E÷itim Hareketleri: 1908-1914 (1996), makaleler.
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Psikolojisi Üzerine Bir AraútÕrma (1981), E÷itim Psikolojisi (1983).
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%DVÕPTürkçe Ö÷retim Üzerine Bir AraútÕrma (1974), makaleler.
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Eği̇ti̇m Felsefesi̇ Sempozyumu-Son

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Eği̇ti̇m Felsefesi̇ Sempozyumu-Son

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Prof. Dr. Hafize KESER $QNDUDhQLYHUVLWHVL

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Prof. Dr. Fatma BIKMAZ

PHILOSOPHY OF EDUCATION AND THE GROWING IMPACT OF EMPIRICAL

1. Point of Departure: The Triumphant Success of Empiricism

The reasoning behind this was as follows:

x General philosophy and education

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PHILOSOPHY OF EDUCATION AND THE GROWING IMPACT OF EMPIRICAL

Ausgangspunkt: Der Siegeszug der Empirie

Empirische Forschungsmethoden werden in der Erziehungswissenschaft seit Ende des 19.

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x Critical or postmodern philosophy of education

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What is left for philosophy of education?

THE BASIC PHILOSOPHY OF EDUCATIONAL PROGRAMS IN TURKEY

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THE ANALYSIS OF THE DOCUMENTS RELATED WITH THE PHILOSOPHY

2. (÷LWLP Felsefesinin Tarihi Seyri

5. Analitik Felsefe 6RQUDVÕ <DNODúÕP (÷LWLP felsefesi analitik \|QWHPLQ \HWHUVL]OL÷LQGHQ

3. 7UNL\H¶GH (÷LWLP Felsefesi

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Tablo 2 E÷itim Felsefesi Çeviri Eserler

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Alkan, C. (1989). E÷itim felsefesi%XUVD8OXGD÷hQLYHUVLWHVL%DVÕPHYL

FROM PRE ± ISLAM ERA TO OTTOMANS,

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HOW SHOULD EDUCATION CHANGE AND BE CHANGED IN THE CHANGING

Aslan, K. (2004). .UHVHOOHúPHQLQ(÷LWLm Boyutu. Ege E÷itim Dergisi, 5, 1-5.

OECD. (2012). E÷itime BakÕú(ULúLP(\OOhttp://www.oecd.org/edu/eag-2012-sum-tr.pdf

IS IT POSSIBLE TO RECONCILE THE EMPIRICAL STUDIES AND PHILOSOPHICAL

2. Research fields of modern general pedagogy

3. General pedagogy as a reflective research discipline

The model developed by pedagogues from Berlin distinguishes three constituent

administrators who serve in KDGÕN|\FRXQW\KDYHPRUHSRVLWLYHRSLQLRQWKDQWKHVFKRRODGPLQLVWUDWRUV

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SCIENTIFIC EDUCATION IN THE PHILOSOPHIES OF THOMAS KUHN AND KARL

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