Durkheim and Modern Education by Geoffrey Walford (Ed.), W. S. F. Pickering (Ed.)

By Geoffrey Walford (Ed.), W. S. F. Pickering (Ed.)

This quantity explores Durkheim's position in sleek academic inspiration at 3 various levels:
* Durkheim's principles on schooling are analyzed and put within the context of recent society
* present academic matters are explored utilizing a Durkheimian framework
* Durkheim's notion is expounded to that of recent academic theorists to bare his enduring influence
In discussing Durkheim's smooth relevance, the members rigidity his wish to combine the sensible and theoretical elements of schooling. They establish specific pertinence in his concentration upon the ethical base of schooling and his insistence upon the significance of the social and society.

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In crowded auditoriums, parents, school personnel and students have discussed rules of behaviour with regard to alcohol, drugs, sex, vandalism, the possession of arms, violence, bullying and the like. The idea that schools can be seen as the restoration place for the damage caused by modern society sounds like echoes of Durkheim’s concern for vanishing social solidarity in France at the end of the nineteenth century. The Dutch minister of education, himself an active participant in the debates, has set up a heavily staffed committee which then produced a rather unsatisfactory report, with little or no utility for educational practice or policy.

This meant, among other things, that he was a strong supporter of individual rights. Moreover, ‘the individual’ for Durkheim was never a mere tool of the state or a mere vessel to be filled by the state for the sake of the state. We also know, however, that Durkheim was a champion of the common good. To what extent do Durkheim’s theories permit conflict between the autonomy of individuals and the good of society? This issue is important when discussing moral education in the context of pluralistic societies.

If not, whose version of ‘it’ are we to transmit? In America, for example, some may ask: Is the shared understanding the same for African Americans and White Americans, Hispanics and Native Americans, men and women, hetero- and homosexuals, lower class and middle, middle class and upper? Some, no doubt, will ask: Is not public, moral education a form of state domination and coercion? Given ‘the fact of pluralism’, to use John Rawls’ phrase again, what shared moral understanding is to be imparted to our youth?

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