Ethos and Education: Beyond Romanticism and Enlightenment
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Education is characteristically either considered as the apolitical transmission of knowledge or, more politically, as the formation of citizens. A more fluid relation between education and politics was imagined in the ancient world and was to some extent recapitulated in the eighteenth century Enlightenment. It has since, however, collapsed one of two directions: an instrumentalised model of education, supported by the state, and supporting it in turn, with a stress on individual freedom; or a Romantic vision of education, represented by Jean-Jacques Rousseau, which favours the ‘natural’ individual over the socialised citizen. Both work with a structure shorn of transcendence. In contrast, the church offers a unique angle on education, based upon meeting the human being in his or her particularity, where what is spontaneous and arises from within, and what is traditional and imparted from without, are acknowledged to have a kinship with proceeds from their relation to the creator.
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2)
Zygmunt Bauman, Legislators and Interpreters (Cambridge: Polity, 1987), pp. 21-50.
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4)
See Anthony Waterman, Political Economy and Christian Theology since the Enlightenment (London: Palgrave-Macmillan, 2004).
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6)
See John Milbank, The Future of Love (Eugene, OR: Wipf and Stock; London: SCM, 2009), pp. 207-213. My verdicts here can still stand, except that I now think that Hume is exempted from them.
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9)
See John Milbank, ‘Hume versus Kant: Faith, Reason and Feeling’, Modern Theology 27 (2), April 2011, pp. 276-297 and Robert Zaretsky and John T. Scott The Philosophers’ Quarrel: Rousseau, Hume and the Limits of Human Understanding (New Haven: Yale University Press, 2009).
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10)
Adam Smith, The Theory of Moral Sentiments (New York: Prometheus, 2000), pp. 10-26.
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15)
See Phillip Blond, Red Tory: How Left and Right Have Broken Britain and How We Can Fix It (London: Faber, 2010), pp. 159-183.
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16)
Wilkie Collins, The Moonstone (Harmondsworth: Penguin, 1966).
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17)
See Linda Colley, In Defiance of Oligarchy: The Tory Party 1714-60 (Cambridge: Cambridge University Press, 1985).
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18)
See Ivan Illich, De-Schooling Society (London: Marion Boyars, 2004).
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20)
Jean-Jacques Rousseau, ‘First Discourse’, in The First and Second Discourses, pp. 58-64.
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23)
See Catherine Pickstock, After Writing: On the Liturgical Consummation of Philosophy (Oxford: Blackwell, 1998), pp. 3-46.
| All Time | Past 365 days | Past 30 Days | |
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| Abstract Views | 978 | 140 | 12 |
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Ethos and Education: Beyond Romanticism and Enlightenment
In: EcclesiologySearch for other papers by John Milbank in
Current site
Google Scholar
PubMed
Education is characteristically either considered as the apolitical transmission of knowledge or, more politically, as the formation of citizens. A more fluid relation between education and politics was imagined in the ancient world and was to some extent recapitulated in the eighteenth century Enlightenment. It has since, however, collapsed one of two directions: an instrumentalised model of education, supported by the state, and supporting it in turn, with a stress on individual freedom; or a Romantic vision of education, represented by Jean-Jacques Rousseau, which favours the ‘natural’ individual over the socialised citizen. Both work with a structure shorn of transcendence. In contrast, the church offers a unique angle on education, based upon meeting the human being in his or her particularity, where what is spontaneous and arises from within, and what is traditional and imparted from without, are acknowledged to have a kinship with proceeds from their relation to the creator.
| All Time | Past 365 days | Past 30 Days | |
|---|---|---|---|
| Abstract Views | 978 | 140 | 12 |
| Full Text Views | 166 | 6 | 0 |
| PDF Views & Downloads | 138 | 16 | 0 |
