By David Cooper
David E. Cooper elucidates Nietzsche's educational views intimately, in a kind that may be of worth to educationalists in addition to philosophers. during this name, first released in 1983, he exhibits how those perspectives relate to the remainder of Nietzsche's paintings, and to trendy ecu and Anglo-Saxon philosophical concerns. For Nietzsche, the aim of actual schooling was once to supply 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 historical past of nineteenth-century German tradition, but is anxious whilst to stress its bearing upon contemporary academic proposal and coverage.
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Additional resources for Authenticity and Learning: Nietzsche's Educational Philosophy (Volume 2)
One thing Nietzsche did not mean by Nature was the primitive, the pre-social, the precultural. The demand that we learn from ‘the only mistress there is, Nature’ is not the demand that we ‘imitate the actions of the tiger’ or look to the Wild Boy of Aveyron for guidance. (5) if Nietzsche had meant the primitive, then he would not have regarded technicism as being hostile to Nature at all. Like Ortega y Gasset, some years later, he saw technicism as the continuation of primitive pursuits by sophisticated means.
Finally, the failure (in some eyes) totally to destroy France—Wagner wanted Paris burned—meant the military occupation of Alsace-Lorraine: Germany therefore was to remain for the foreseeable future a permanently armed state—greedy for the appropriate fodder which schools and universities could provide for the army and the civil service required to administrate it. It was against this background that Nietzsche presented his educational critique. Put simply, his was a voice—perhaps the loudest, and certainly the most eloquent—against the double erosion of the spirit in which German education had been born at the beginning of the century.
In an age when men’s destinies were becoming increasingly ordered by the power of state and army, it was difficult for scholarship to be fired any longer by the zeal of a von Humboldt or a Schleiermacher. There could be little faith in a spiritual revolution, ‘in the good sense’, to be wrought by a study of the classics, when men were coming increasingly into the grip of an industrial revolution. ’(10) The study of ancient Greece was, for von Humboldt, to take 24 Authenticity and learning us away from things to men, and from ‘external value’ to ‘inner beauty and enjoyment’.
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