BCA I Sem II English Communication

PROSE: II Does Education Do Harm?

Bertrand Russell View on Education

Aims of Education in Russell’s Thought:

Aims of education are not static and absolute. Aims of education
differ from country to country as these are determined by the
objective conditions of each country or community.

In ancient Greece the aims of education were different in Athens

from those of Sparta.

The aims of education of the Catholics are different from those of

the Protestants. Even individuals differ in formulating their aims of
education. Political ideologies influence greatly the aims of
education. The aims of education in Russia are bound to be
different from U. S. A.

“Welfare of students should be the ultimate aim of education and

they should not be used for any other purpose.” said Russell. Only
through education conscious and superior types of individuals can
be created. According to Bertrand Russell, if the teacher is not
affectionate and sympathetic to students their intelligence and
character cannot be developed. “No man can be a good teacher
unless he has feeling of warm affection towards his pupils and a
genuine desire to impart to them what he himself believes to be of
value.”
Such sympathy can only be secured through welfare spirit of the
teacher for the students. Parents have inherent sympathy for their
children. Teachers who have genuine sympathy and welfare-
consciousness for students can only adopt appropriate methods of
teaching.

According to Russell, education is a process of self-development.

But self-development is possible only in and through society. Every
individual has a social self. Russell pleaded for education for good
and creative citizenship. Here also Russell has tried to make a
happy blend of individualism and socialism.

Individual development is not possible without social progress and

vice versa. “The cultivation of the individual mind is not, on face of
it, the same thing as the production of a useful citizen,” said Russell.
“The individual should mirror the world.” “The most vital need
of the near future will be the cultivation of a vivid sense of
citizenship of the world”, said Russell. According to him
education is not end in itself. It is a means to an end.
Russell has also raised the question of humanism and
utilitarianism. In this regard he has tried to make a happy
compromise. Education must include human elements in simple
manner. Human elements like history, literature, music, painting,
fine arts are no less important than utilitarian subjects. These
subjects help to develop finer aspects of life.

In this regard the opinion of Russell is: “I do not wish to suggest

that humanistic elements in education are less important than the
utilitarian elements. To know something of great literature,
something of world history, something of music and painting and
architecture, is essential if the life of imagination is to be fully
developed. What I suggest is that, where a difficult technique is
indispensable to the mastering of a subject, it is better that the
subject should be useful.”

As regard the nature of education, Russell has raised another

important question, whether education should be ornamental or
utilitarian. Literature is ornamental but science is utilitarian as it
provides our daily necessaries and pleasure of life. Hence, according
to some people, science should be taught instead of literature. In
this respect Russell has again advocated synthetic view. According
to him, along with science, literature should also be taught as it
develops power of imagination and fills the mind with a spirit of
pleasure.

Russell has vehemently criticized the state-control of education.

“The educations in capitalist countries suffer from the domination
of the rich and the education in Russia suffers from the domination
of the proletariat. Children of proletarians are taught to despise
children of bourgeois.”

Russell has emphasised enlargement of the mind and heart as one

of the aims of education. According to Russell, one of the glaring
defects of the existing system of education is to give too much
emphasis on the acquisition of certain skills. He said, “It is one of
the defects of modern higher education that it has become
too much a training in the acquisition of certain kinds of
skill, and too little on enlargement of the mind and heart.”
Another important aim of education, according to Russell, is to
inculcate a spirit-of international peace and amity through
education. Without this human civilisation cannot be saved, Russell
opined. He was against narrow, perverted and virulent nationalism

“Nationalism is undoubtedly the most dangerous vice of our time —

far more dangerous than drunkenness or drugs or commercial
dishonesty.” He said, “Unless the virulence of nationalism can be
abated, civilisation cannot continue.” Russell here is in accord with
Rabindranath who decried narrow nationalism in his book
“Nationalism” (1916).

Hence internationalism should be fostered through education in

school. In this respect history teaching can help greatly. In history,
emphasis should be given on the fact that human civilisation has
reached its present position not through competition and war but
through cooperation and peace.

Russell has emphasised training of good conduct and cultivation of

healthy habits through education. True education depends on true
freedom. True freedom is inward.

“A thousand ancient fears obstruct the road to happiness and

freedom. But love can conquer fear, and, if we love our children,
nothing can make us withhold the great gift which it is in our power
to bestow,” said Russell. He further said, “The education we derive
for our children must depend upon our ideals of human character
and our hopes as to the part they are to play in community.”

According to Russell, all-round development of an educand depends

on character formation. Hence character formation should be the
avowed aim of education.
Character formation envisages power functioning of four
essential elements or qualities:
(a) Vitality,

(b) Courage

(c) Sensitiveness and

(d) Intelligence.

(a) Vitality:
Vitality depends to a great extent on sound health. Hence one’ of the
aims of education is to form good health. Sound mind is only
possible in sound health. Russell here reflects the Greek ideal —
mens sana in corpore sano — a healthy mind in a healthy body.

(b) Courage:
Courage is another quality of character. Courage is nothing but
absence of fear. Many people suffer from fear — both consciously
and unconsciously — and without any reasonable ground. Through
education fear should be removed from the mind of the children.

ADVERTISEMENTS:

Men and women should be educated in such a way that they can
lead a fearless life. In any way fear should not be repressed. Fear
should be conquered through vitality (sound health) and self-
respect, Russell has advised. Liberal and universal (impersonal)
attitude to life makes one courageous.

(c) Sensitiveness:
The third element of character formation is sensitiveness. When our
nearest and dearest one feels sorrow we also feel sorrow with him.
But sometimes we sympathies with the cause of sorrow of persons
who are not dear to us and not present before us. According to
Russell this type of abstract sensitiveness might solve many existing
evils of the modern world. “The education producing sensitiveness
to abstract stimuli would wipe out a large proportion of the evils
that exist in the modern world today”, said Russell. Hence one of
the aims of education is to create abstract sensitiveness in the
minds of the students.

(d) Intelligence:
The fourth element of character formation is intelligence. In the
opinion of Russell intelligence means acquired knowledge and
ability to acquire knowledge. But actually it means the latter.
Without knowledge intelligence cannot be developed, said Russell.
Opportunities should be provided so that the students can think.

Their power of thinking should be developed. Actual teaching time

should be reduced and more time should be given for participation
in discussion and debate by the students. As a condition of
developing intelligence, curiosity should be created in the minds of
the students. Besides the above four elements there are other
elements conducive to character formation. These are cooperation,
truthfulness, observation, open-mindedness etc.

Curriculum in School:
Russell recommended a general and compulsory curriculum for
children up to the age of fourteen years. At this stage the curriculum
should include ancient literature, modern language, mathematics,
science, geography, music and dance. Russell has prescribed two
types of curriculum for children between the age-group 15-18.

Specialisation begins at this stage:

(a) Specialised curriculum will be followed by advanced students,

(b) General curriculum will be followed by mediocre and less

intelligent students.

The curriculum at this stage should include humanities,

mathematics, ancient literature, anatomy, physiology, hygiene and
civics. Russell has laid stress on the study of mathematics and
history. He prefers history teaching than geography.

But history teaching should begin at a matured stage. “History can

profitably be begun at about five years, with interesting stories of
eminent men,” said Russell. Russell is of opinion that language
study should begin at early stage. He has also recommended nature
study for young children.

He suggested that children should be educated in modern schools

where Montessori method is followed. In Montessori system
teaching is conducted from simple to complex. Russell has strongly
advocated sex education for children along with other subjects to
prevent abnormal behaviour and mental derangement.

As regards religious education, Russell nourished a strong view of

religious neutrality as religion is a personal affair. In European
public schools religious education in favor of a particular religious
sect is prohibited. Russell was against religious education in school.

Russell strongly favored co-curricular activities in schools as these

greatly help total development of the individual, particularly in
developing self-control. Sound mind is only possible in sound
health. Parents and teachers can associate themselves in sports
activities with their wards as this may promote mutual relationship.

Besides play, Russell has emphasised dance, music, agriculture and

horticulture as co-curricular activities.

Methods of Teaching:
In his famous educational treatise “On Education” Bertrand Russell
has emphasised the methods of teaching. He advised psychological
methods in teaching. “I attach great weight to modern psychological
discoveries which tend to show that character is determined by
early education to a much greater extent that was thought by the
most enthusiastic educationists of former generations.”

Those subjects should be taught to children to which they have

natural inclination. Motivation is an important factor in learning.

For the education of children he has advocated Montessori Method

of teaching or similar other modern methods. He has also pleaded
for play-way-method for the education of children. He was in favor
of using teaching aids such as maps, models, charts etc. for effective
teaching.

Russell opined that time for lecturing should be reduced and more
time should be allotted for debate and discussion as these will
develop their power of thinking and strengthen the foundation of
their knowledge. In teaching history, and geography, Russell favors
the application of story-telling method.

He has also emphasised Dramatic Method in teaching history,

geography, foreign language and literature. Russell stressed the
need of memory training. “Complete benefit cannot be obtained
from literature without memory training.” Teacher should present
the content of teaching in order of difficulty and from simple to
complex. Instead of continuous practice and drill work Russell
stressed on the necessity of self-directed study. The students should
be motivated to learn.

Russell has cautioned against over-education as it may tell upon the

physical and mental health of the student. “The most serious
aspect of over-education is its effect on health, especially
mental health. A clever person who has been over-
educated loses spontaneity, self-confidence and
health,” said Russell.
Over-study is needed to obtain success in examination and
competition. Russell has opined that the examination system should
be reformed and the students should avoid competition.
Unnecessary competition is bound to be detrimental to the
development of intelligence and health of the students. “The best
brains are immolated upon the altar of the Great God Competition,”
Russell said. He further advised, “it is undesirable to teach the
young to be competitive.”

Teacher:
According to Russell, teachers are the true guardians of civilisation.
A teacher need not possess high talent. But he must have the
modern and up-to-date knowledge and the knowledge in methods
of teaching. He should have sympathy, affection and patience for his
students.

“They require only the right sort of training together with a degree
of sympathy and patience.” They should have some knowledge
about physiology, hygiene and psychology. A teacher must have
acquaintance with the latest developments in psychology —
particularly child psychology.

Agencies of Education:
As regards agencies of education Russell remarks: “I have no
doubt in my mind that the ideal school is better than the
ideal home”. In schools the children get the opportunities of play,
movement, free mixing and association. The schools in cities do not
provide these privileges as these have not enough space.

Russell has opined that the educational responsibility of children

should be shouldered both by the parents as well as by the state. But
the state should not try to foster narrow and perverted nationalism.
Russell has clearly expressed the view that the religious
organisations should not act as agencies of education as these may
try to provide narrow sectarian education. “Religion encourages
stupidity and an insufficient sense of reality”, said Russell.

Discipline and Freedom:

Russell is in favor of providing freedom to the children as it is
psychologically sound and conducive to their natural growth and
development. “If children are subject to rigorous discipline it may
lead to mental tension and disorder.”

Another effect of compulsion in education is that it destroys

originality and intellectual interest. Fear of punishment sometimes
creates in children an attitude of aversion to learning. Russell is in
favor of self-discipline and free discipline through play. Russell has
eulogized the system of discipline introduced by Montessori for
children.

To Russell, freedom does not mean licence or unrestricted freedom.

He does not support either unrestricted freedom or rigorous
discipline. He has tried to make a compromise (synthesis) between
the two. He said, “The right discipline consists, not in
external but in habits of mind which lead spontaneously to
desirable rather than undesirable activities.” True freedom
is inward. “The desirable kind of discipline is the kind that comes
from within”, he further said.
PROSE III ) The Spirit Of Freedom
Rabindranath Tagore
Summary on: True Spirit of Freedom

The appeal, which the ideal of freedom makes to human mind, is at once
universal and eternal. In every age and country, poets have composed fine
verses and minstrels have sung moving songs in adoration of the Goddess of
freedom. The savages and the civilized alike have. felt the necessity of freedom
for the full growth of their physical, mental and moral capacities. The history of
the world, as Hegal has observed, “is none other than the progress of the
consciousness of Freedom”.

In the modern times when human civilization is said to have reached its zenith,
the need and importance of freedom is universally recognized. There was never
a time in the history of humanity when cry for freedom or liberty was more
intense than today. We feel that we cannot live without freedom as much as the
need of freedom is not felt and a protest against restraints is not made. We
consider academic freedom necessary for high education. We regard a free press
and a free electronic media as the last means of defense of the security of
country. Freedom of enterprise is needed for the commercial and industrial
growth of the nation. Freedom of thought and freedom of speech are equally
necessary for the growth of healthy democratic traditions in a Country. Freedom
from want, hunger, and poverty is considered to be the most desirable condition
for the progress and prosperity of the people. In short, as Franklin, an eminent
English politician remarks, “Liberty is ordered, Liberty is a strength. Look
around the world, and admire, as you must be an instructive spectacle. You will
see that liberty not only is power and order, but it is power and order
predominant, and invisible, that is desired all-other sources of strength.”

But despite the great demand for liberty or freedom, few people have been able
to understand its real meaning and significance.

Goldsmith has rightly observed in his famous poem, the Kings and their
subject have abused “The Traveller” that freedom equally. He writes:
“Thou fair Freedom, taught alike to feel

The rabble’s rage and tyrant’s angry steel,

Thou transitory flower a like undone

By proud contempt or favour’s fostering sun.”

Generally, people think that freedom consists in the absence of all kinds of
restraints and restrictions. It is an allowance to do whatever we like. A cynic,
commenting on the three principles popularized by the French Revolution, says
that liberty means, “I can do as I like. You are no better than I am and
Fraternity, “What is yours is mine if I want”. Such a conception of. human
values has obviously led to anarchy, mediocrity and interference.

Freedom to be a source of peace and happiness, virtue and benefit, must be

something more than a mere absence of restraint.

As Robert Hutechins writes, “Freedom must be something more than a vacant

stare. It must be something better than the absence of restraint or the absence of
things we do not like.” For freedom of whatever sorts it may be, political,
social, economic or religious is empty unless we know that to do with it when
we get it. It is true that we must be set free from the restraints that obstruct our
liberty but the important question that faces us when we get such a freedom is,
What shall we do with it? What shall we do with ourselves?

Freedom and liberty are relative terms and they imply their opposites, duty and
discipline. Those who break the bounds of duty and discipline and aspire for
uncharted freedom are like the mouth less rivers which loss themselves in
wastelands and sandy deserts, nameless and lost. Man is born free but
everywhere he is in chains, so said, Rousseau. Those chains are the chains of
duty – duty towards his parent, towards his neighbours, towards his society,
towards his country and towards humanity at large. Human society is a complex
whole and it is at the willing co-operation of the component parts that the
smooth and healthy functioning of this whole depends. We know what
happened to the body of the man when all parts began to work in their own free
way and refused to yield to law. Similar is the case with society where if
everyone aspired for right and privileges and neglected the corresponding duties
and obligations, there would be nothing but disorder and unrest.
It is the will of God that every phenomenon in the system of the universe from
the starry heavens above down to the dusty earth below should be governed and
guided by law, not by impulse. The sun, the moon, the stars, the planets-all
move in their appointed course, and it is in their mutual co-operation and
absolute loyalty to the divine law that the rhythm and unity of the universe
consists. The sun cannot have the freedom of rising in the west and setting in
neither east nor can the stars have the freedom of shining in the day and
extinguishing at night. We do not know what will happen if the object of nature
in their passion of unrestricted freedom go on strike, if the oceans over flow
their shores, mountains fly in the air instead of being confined to the top of
earth, and the stars dash out of their orbits. Perhaps that would mean paralysis,
the final end of all things that exist. In life itself, therefore, is it individual or
national security lies in restraint and discipline. In a life, which is bound with
the chains of duty and discipline, there is no beating about the bush, no fruitless
chase after chimeras. At first, such a life may appear joyless and arduous, it may
lack the wild freedom and romantic thrill of a life guided by impulse but in the
long run it is found that there is greater satisfaction in this life than in the other.

The fact is that the liberty of one individual is inseparably linked with that of
others. Private liberty has to be compatible with social liberty. Similarly,
national freedom has to conform to the principle of internationalism. In order
that every nation and individual may enjoy freedom it is incumbent on them to
curtail their freedom to a certain extent in order to accommodate the interests of
other nations and individuals.

Hence, the concept of liberty is an all-embracing one and its main spring is
regard for others’ interests and affairs.

As Matthew Arnold said, “there is nothing so very blessed about doing what
one likes. The really blessed thing is to do what right reason ordains and to
follow her authority.”

Freedom assumes various forms – political, social, and religious, etc. But each
of these valuable no doubt, so far as it goes, cannot give man real happiness.
Even when he has broken the chains of political slavery and false social and
religious conventions, he still finds himself unhappy – a bonds-man to thousand
desires and passions. The real freedom, therefore, is a freedom of the mind from
the domination of ignorance, cowardice, intemperance, stupidity and
selfishness. Generally, people emphasis political freedom in exclusion to
everything else. They forget that political freedom is not sufficient unto itself.
We want political freedom not for its own sake or for the sake of thinking,
speaking or doing what we like but for the sake of enabling us to think the truth,
speak the good and do the right. Political freedom is only a means. The end is
personal freedom — freedom to train our personality in the most suitable way.
John Dewey has said,

“The discipline that is identical with trained power is also identical with
freedom.”

The human powers are the will and the intellect. The object of the will is the
good. The object of the intellect is the truth. A man has personal freedom if he
wills the good and knows truth. “Ye shall know the truth and the truth shall
make you free.” The human mind is not free to reject the truth. It must account
those principles, which are self-evident, and those conclusions, which follow by
a correct course of reasoning from them. The man who says he must be free to
say two plus two equals five is not a liberal; he is a fool.

The human will is not free to seek what seems evil. It must seek what appears to
be good. A man can be free in the matters of social and political opinion, but he
cannot be free in the choice of moral good and evil. A person who wants
freedom to pursue ends that seem to him evil is not a liberal; he does not know
what he is talking about. He is never a free man. He is slave of evil. In fact,
slaves are those who surrender themselves to the forces of evil and darkness.
The famous Indian Dr. R.N. Tagore has rightly said:

“They are slaves who fear to speak

For the fallen and the weak;

They are slaves who will not choose

Hatred, scoffing and abuse;

Rather than in silence shrink

From the truth they needs must think;

They are slaves who dare not be

In the right with two or three.”

A truly free man, therefore, is one who has conquered the evil passions of his
heart and resolved to think the truth and will the good. As Robert M. Hutchins
says, “The discipline of the intellect to distinguish truth from falsehood, the
discipline of the will and the passions to seek the real and not the apparent good,
this is the path to personal freedom.

On the whole, freedom is an empty word. It is not charged with a spirit of duty
and discipline. True liberty should be based upon the ideals of truth, beauty and
goodness.

Cowper says: “He is the freeman whom the truth, makes free and all are slaves
beside”. In fact, the freedom of mind or personal freedom is much more
important and valuable than any other kind of freedom, political, social,
economic or religious. Other kinds of freedom are matters of outward
conditions and circumstances, and they cannot be our permanent possession at
all times and in all places. But personal freedom has a reference to our mental
states and since it is a thing of mind it can be least affected by the changes that
take place in the outward aspects of our life. A tyrant may deprive us of political
freedom but he cannot rob us of our freedom to think and feel in a way, which
our conscience sanctions. The stream of personal freedom flows in a gentle and
placid course, without being ruffed by the storms of economic, social and
political revolutions. Richard love-ace has rightly sung:
“Stone walls do not a prison make

Nor iron bars a cage;

Mind innocent and quiet take

That for an hermitage.”