By David Cooper
David E. Cooper elucidates Nietzsche's educational views intimately, in a kind that might be of price to educationalists in addition to philosophers. during this name, first released in 1983, he indicates how those perspectives relate to the remainder of Nietzsche's paintings, and to fashionable ecu and Anglo-Saxon philosophical concerns. For Nietzsche, the aim of real schooling was once to provide inventive people who take accountability for his or her lives, ideals and values. His excellent was once human authenticity. David E. Cooper units Nietzsche's critique opposed to the heritage of nineteenth-century German tradition, but is worried even as to stress its bearing upon contemporary academic notion and coverage.
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Additional info for Authenticity and Learning: Nietzsche's Educational Philosophy (Volume 2)
They take the form, broadly, of asking how nature’s resources are to be most efficiently utilized to achieve certain results, especially the overarching one of increased material wealth. The forest becomes something to measure: it consists of x units of material, the cost of whose utilization will be y, yielding z by way of benefit. Second, large chunks of nature become viewed as fit for ‘subjugation’. (15) Energy is not simply used, as the windmill used the wind, but stored up, kept on tap, controlled and let out at the technician’s order.
And for Saint-Exupéry, it was not technical mastery as such which created a new sense of identity, but the opportunity it ideally afforded for emotional ties—love, as he calls it—between people, great distances apart perhaps, who are engaged in a common enterprise. What men work with or upon, he insists, should never be viewed merely as materials and machines. (18) For these writers, then, enthusiasm for the technological was conditional: grounded in the belief or hope that ‘living with machines’ would complement, and deepen, attitudes towards nature and men that should never be lost.
16) His point is that teaching such studies—‘real’ and ‘pure’—cannot constitute education. It will be little more than coincidence if the educated person is also learned, or equipped in addition to play some particular role in the economy or the state. The point, naturally, is not a verbal one. Whatever value may reside in Realstudien or in scholarship, much greater value resides, for those who are capable of it, in education. To withhold the label ‘education’ from these other kinds of teaching is, without flatly condemning them, to contrast them with a kind of teaching that has much higher goals before it.
Authenticity and Learning: Nietzsche's Educational Philosophy (Volume 2) by David Cooper