Pedagogy

Aesthetics, Politics, Pedagogy and Tagore: A Transcultural by Ranjan Ghosh

By Ranjan Ghosh

This e-book presents a thorough rethinking of the famous Indian philosopher Rabindranath Tagore, exploring how his philosophy of schooling pertains to the tips of Western theorists reminiscent of Kant, Plato and Aristotle. Tagore's techniques on pedagogy, college and formal schooling are subjected to a desirable critique inside of Ghosh's transcultural framework, referencing quite a lot of thinkers throughout various time classes, areas, and cultures, and constructing a better sensitivity to different traditions, languages, and kinds of pondering and writing. The e-book alterations the best way now we have to this point considered the educationist Tagore, and may be of curiosity to students and experts of literature, Indian background, and philosophy of schooling. it really is political, deeply philosophical and has a transcultural tackle our realizing of a number of matters in terms of Tagore and to philosophy of schooling in general.

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Extra resources for Aesthetics, Politics, Pedagogy and Tagore: A Transcultural Philosophy of Education

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Andrew Benjamin (London: Continuum, 2005), 41 (Hamacher 2005). , 52. See Ronald Beiner, ‘Walter Benjamin’s Philosophy of History’, Political Theory, Vol. 12, No. 3, (1984), 425–26 (Beiner 1984). , 427. , 428. See T. S. ) T. S. Eliot: Selected Poems (Delhi: Oxford University Press, 1992), 24 (Jain 1992). See my Thinking Literature Across Continents (Durham: Duke University Press, 2016, with J. Hillis Miller) & Transcultural Poetics and the Concept of the Poet (London: Routledge, 2016) (Ghosh 2016).

Instead of type, we have classbooks and the rest of the apparatus devised to facilitate the operation of teaching. 86 As against the printing press model of transmission politics in education, Tagore executed a rare mix of vigilance, supervision, discipline, creativity and freedom – something that, to an extent, resembles A. N. Whitehead’s identification of the stages of schooling as part of his aims for education: romance which brings wonder and joy, precision that inculcates values through self-discipline and freshness that teaching imports.

90 This is not an ethics of individualism but a way to know more about the system one grows into and lives within. 92 On the inductive, instructive and transmission principles of education, Tagore’s position is somewhere between Rousseau and John Dewey – not strictly the organismic model and the neo-Lamarckian, adaptive, problem-solving attitude that we associate with Dewey. Educational growth for Tagore was neither authoritarian nor overindulgent organicity as emphasized by Rouseau at the beginning of his Emile.

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