ED 203: Philosophy of Education

Samuel B. Damayon
Graduate School

This is so because it requires

We have to
a better understanding of
understand the
what Philosophy is all
nature and
about. Two aims of this
function of
presentation:
philosophy of
1. To discuss what is the
nature of philosophy
education but
we have not yet 2. To discuss the
value/contribution
of
really defined
philosophy to education
what it is.
3. To define philosophy of
education

To educate men wisely we must know

what we educate them to become.
To know this is necessary to ask
what men live for to ask, that is,
what can be the purpose of life and
what sort of life it should be.
Therefore, we must also inquire into
the nature of the world and the
limits it sets on what men can know
and do.
- George Kneller
Philosophy and Education

Message: If we
reflect on the
significance of
education to
human life, sooner
or later we must
consider education
philosophically.
What then is
philosophy? and
what can it do to
education?

A. What is Philosophy?
the discipline concerned with the questions of how
one should live (ethics); what sorts of things exist
and what are their essential natures (metaphysics);
what counts as genuine knowledge (epistemology);
and what are the correct principles of reasoning
(logic); and others.
of Greek origin and is a compound of (phlos:
friend, or lover) and (sopha: wisdom)

 Though no definition of philosophy is uncontroversial,

and the field has historically expanded and changed
depending upon what kinds of questions were
interesting or relevant in a given era, it is generally
agreed that philosophy is a method, rather than a set of
claims, propositions, or theories.
Its investigations are based upon REASON, striving to
make no unexamined assumptions and no leaps based
on faith or pure analogy.
Different philosophers have had differing ideas about
the nature of reason, and there is also disagreement
about the subject matter of philosophy. Some think that
philosophy examines the process of inquiry itself.
Others, that there are essentially philosophical
propositions which it is the task of philosophy to prove.

 There are even others who would claim

that philosophy could not be defined.
This is so because definition means
delimitation putting philosophy with
boundaries. But philosophy cannot be
limited since philosophy has the widest
and most general subject matters. It is
rather an activity than a theory or any
definition. It is something that we do
and not merely think with

1. Philosophy is
Speculative/Contemplative
Philosophy is the attempt to think in the most
general and systematic way about everything
in the universe or of the whole of reality.
Reason: This is part of human nature the
quality of our human mind is driven by an
intellectual desire to know not only by depth
but also by the breadth.

 The main purpose of such an activity is to pull

together all our experience to create patterns
of meaning. Without such patterns of
meaning then our particular experiences
become meaningless.

i.e. what are we living for? Without an

answer to this question may make our studies
and even everything we do meaningless

 In one way or another, we must have

a general grasp about the nature of
things for they will help us
understand the proper contribution
of its parts. We cannot deal
adequately with any single subject
until we have a working knowledge
of what it means to exist, to know,
to value

Three basic questions for Speculative

Philosophy
1. What is the ultimate nature and mode of the
operation of the universe or reality in which
man finds himself caught up?
2. What is the ultimate, underlying or essential
nature of man?
3. What is the nature of the good life for man
and what is the nature of good society for
man?

2. Philosophy is
Prescriptive/Normative
Philosophy would fail to make good its claim
to investigate the whole of reality if it did not
examine and stipulate what ought to be as
well as what is.
Philosophy in some way has to recommend or
prescribe values and ideals. It has to
investigate or examine what we mean by good
or bad, right or wrong, beautiful or ugly.

 The philosophy of education is prescriptive

for it is a rational reflection on the ideal of
the educated man. It has a regulative role
over technique, methodology and
procedure.
This is supported by the existence of so
many schools that have produced the refined
gentlemen of some elitist colleges, and the
practical, functional specialists and
technocrats of other universities

Rationale:
The reality we live in is not only a material
universe but also a world of morality, social
relationships, art, drama, and other which
spring from the nature of man.
When a scientist studies empirical facts, the
psychologists studies behavior the
philosopher evaluates whether their judgment
is something to be considered as valid and
true.

3. Philosophy is Critical/Analytic
The critical philosopher examines
concepts like mind, self and cause,
interest, motivations and others for
the purpose of understanding how
they are used or how they work in
different contexts.
He clarifies what we know already
and may be points to inconsistencies
of our mind.

 This aspect of philosophy has been, in the

West, concerned with a variety of problems
which emerged in the interrelated areas of
logic, language and the linguistic analysis of
basic concepts that exist and operates in
the domain of science, speculative
philosophy and ordinary discourse.
It is here that Logic, semiotics (the theory of
signs and symbols) and other concepts, i.e.,
causality, truth, law, model, learning, good
or bad becomes important.

 Philosophy has many subdivisions that are of

particular significance to educators:
metaphysics, epistemology, ethics, political
philosophy, aesthetics, philosophical
anthropology, logics and others. These fields
are where key educational questions are
raised, including: How do we know what we
know? What is of value? What is education's
role in society? As you ponder upon these
questions, you should find elements of your
philosophy of education coming into sharper
focus.

B. Branches of Philosophy
Before one could really immersed oneself into
philosophy of education, one has to learn
something about the structure of philosophy.
It is through it that one may be able to see the
relevance of philosophy to education and at
the same time understand what philosophy of
education is all about.

Metaphysics
What is real?

Ethics
What is of
value?
Aesthetics
What is beauty?

P
H
I
L
O
S
O
P
H
y

Epistemology
How do we
know?

Logic
How do we
reason?
Political Philosophy
How should societies
be governed?

1. Metaphysics

the study of ultimate reality. But what is the nature of that

ultimate reality? Is it only material? Is it non-material?

The word "metaphysics" comes from the root words "meta"

meaning beyond and "physics" meaning the physical world.
But is there a reality beyond the physical world? The various
answers to this question have produced various metaphysical
theories.
A central branch of metaphysics is ontology, the investigation
into what type of things there are in the world and what
relations these things bear to one another. The metaphysician
also attempts to clarify the notions by which people
understand the world, including existence, objecthood,
property, space, time, causality, change, and possibility.

Is Reality Composed Solely of Matter? One of the most basic

metaphysical issues is whether anything exists other than the
material realm that we experience with our senses.

Many philosophers assert the existence only

of the physical, affirming fundamentally the
existence of matter, a philosophy called
materialism.
By emphasizing in their curriculum the study
of nature through scientific observation,
modern public schools clearly deem that the
material world is real and important.

Other philosophers contend that the physical realm is but an

illusion. They point out that matter is known only through the
mind. This philosophy is called spiritualism or idealism. The
physical world exists to teach us higher principles and
meaningful lessons, but life is far more than a drive to acquire
physical things.

Educators focused on idealism might teach

students the importance of finding their
place and purpose in the world, the
importance of helping one another, and the
need to protect the environment rather than
abuse it.

 A third group of philosophers asserts that

reality is composed of materialism and
idealism, body and mind; a belief associated
with French philosopher Rene Descartes and
called Cartesian dualism. Or even with St.
Thomas Aquinas who was inspired by
Aristotle.

 Is Reality Characterized by Change and

Progress? Metaphysicians question whether
nature is constantly improving. The belief that
progress is inevitable is widely held in the
United States.
On the other hand, some philosophers hold
that change is illusory and that a foundation
of timeless, static content underlies all reality.
Still others believe that change is cyclical,
swinging widely from one side of center to the
opposing side.

Implications to Educators
Metaphysics is concern about what reality is all
about.
What we teach is our perceived reality or truth.
We do not teach that which we know as flawed,
erroneous and false.
Sometimes, our conception of what is real or
true may even affect the way or methods that we
teach our students.

Implications to Educators
Teachers who believe in the inevitability of
progress seek new approaches to teaching and
new subjects to be taught, thereby "keeping up
with the tunes."
Other teachers, less enamored with change, pay
little heed to current trends and technologies.
They may prefer to teach everlasting, timeless
truths discovered by great thinkers, such as Plato
and Aristotle.

Implications to Educators
Finally, some teachers suggest that, with change
such a constant, it is pointless to try to keep
pace. They choose to ignore these cycles and to
simply select the teaching methods they find
most comfortable and stay with it no matter
what happens.

2. Epistemology
Epistemology examines the nature and origin
of human knowledge. Epistemologists are
interested in how we use our minds to
distinguish valid from illusory paths to true
knowledge. To remember the scope of these
closely related disciplines by considering that
epistemology and metaphysics address,
respectively, how we know (epistemology)
what we know (metaphysics) about reality.

What Is the Basis of Our Knowledge?

Empiricism holds that sensory experience (seeing, hearing,
touching, and so on) is the source of knowledge. Empiricists
assert that we experience the external world by sensory
perception:: then., through reflection, we conceptualize
ideas that help us interpret t hat world. For example,
because we have seen the sun rise every day, we can
formulate the belief that it will rise again tomorrow.
The empiricist doctrine that knowledge is gained most
reliably through scientific experimentation may be the most
widely held belief in Western culture. People want to hear
the latest research or be shown documentation that
something is true. Teachers expect: students to present
evidence before drawing conclusions. Even children
demand of one another. "Prove it.""

 Rationalism emphasizes the power of reason in

particular, logic to derive true statements about the
world, even when such realities are not detected by
the senses. Rationalists point out that the field of
mathematics has generated considerable knowledge
that is not based on our senses.
For example, we can reason that. 7 cubed equals 343
without having to count 7 times 7 times 7 objects to
verify our conclusion experientially. Whereas
educational empiricists would support hands-on
learning activities as the primary source for discovery
and validation, of information, rationalists would
encourage schools to place a greater emphasis on
teaching mathematics, as well as such non-empirical
disciplines as philosophy and logic.

The problems considered in epistemology are:

Is genuine knowledge attainable at all? Is the skeptic
right?
What are the limits of knowledge?
From what faculties of the mind does knowledge
originate?
Which method should be used to obtain valid
knowledge?
How do you justify a priori statements?
Where is the boundary between the subjective and
objective factors?
What is the nature of truth?

Implication to Education and to

Educators
Epistemology is that branch that seeks to
determine what ways can we know in
education, we teach so that learners may
know. BUT the question is in what way do we
teach?
- empiricism
- rationalism
- pragmatism
- others

3. Philosophical Anthropology
This branch of philosophy is bent on
understanding the true nature of man.
Sometimes it is subsumed under metaphysics
for this kind of philosophical undertaking is so
speculative. But one has to grapple about it
since in the field of education, man is the
educand and the educator thus, it requires a
proper understanding of the nature of man.

i. Ancient View of Man

Greek Philosophers Socrates, Plato, Aristotle
Their View is COSMOCENTRIC cosmos
centered. Man is part of the universe, in fact,
man is a mini universe in itself. For it be alive,
it must arranged itself in accordance to its
own nature as composite of soul and body.
Their philosophy is about nature
(environment), human nature, nature of
proper behavior and nature of societies.

ii. Medieval View of Man

Medieval thinkers view man
THEOCENTRICALLY man is viewed always in
relation to a God-creator.
The value of human life all aspects of life- is
seen only in a life guided by the Divine.
They still see that man is rational and a
composite of soul and body who was created
(and all other beings) by a Supreme Being.

ii. Medieval View of Man

Their philosophy is about nature
(environment), human nature, nature of
proper behavior and nature of societies BUT
always in relation to God.
This is precisely the character of Christian
Education. We will have more discussion of
this when we reached the CHRISTIAN
PHILOSOPHY OF EDUCATION.

iii. Modern View of Man

The modern view of man was influence by the
growing and developing science of the
modern period. The mechanistic view of the
world also had influenced the worldview of
the modern period which found its apex in the
philosophy of Rene Descartes, the father of
modern philosophy.

iii. Modern View of Man

It can be characterized as
ANTHROPOCENTRISM man centered view.
They were inspired by the ancient philosopher
Protagoras who said that man is the measure
of all things.
This view led to many consequences
i.e. The modern period is triumph of Man over
nature/God (Subject over the Object).

iv. Contemporary View of Man

The contemporary view of man has become
eclectic. Different contemporary philosophers
see man in different perspective. Thus, we
have communistic view, the phenomenologist
view, the existentialist view, postmodern
views and others.
The contemporary view led to an extreme
view of everything extreme relativism,
extreme skepticism that even made people to
say God is Dead.

iv. Contemporary View of Man

Such views would have a great impact to our
culture and traditions, our laws, our religion,
to our society and to our way of living in
general.
I believe, however, that existentialism has
made a great influence on the way we think
today. (Sometimes is said to be responsible
also for the extreme relativism of the
postmodern period). Here are some of their
ideas:

1. Man as a being-in-the-world

a. The term world necessarily connotes mans existence

in view of the derivation of the word from the weor and old
or the adage of man.
b. There is no world without man, just as there is no man
without the world. Thus, the views of the rationalists,
materialists, and natural scientists are misleading since there
can be no world which is devoid of mans presence as an
existing subject. Yes, it is true that the world (Earth) is older
than man, but at that primordial time when the world did not
have the actual presence of man yet, the world cannot be
understood as something which is isolated and detached from
the fact of human existence.

2. Man as a person-who-always-exists-withothers-in-the-world
a. To speak of man as a being-with-others is to
speak of man as a person. Consequently, ample
consideration must be rendered in an inquiry on
personalism.

b. Personalism, as a philosophical movement,

was founded by Borden Parker Browne and was
developed later by Max Scheler, Emmanuel
Mounier, Henri Bergson, and Martin Buber. As a
philosophical movement, personalism is a study
of man as a person. Thus, in personalism the
term person is solely attributed to man
inasmuch as it requires freedom and rationality.

c. Man as a person, then, means that man is

unique; that man is a who; that man is a
subject; and that man is a self (who is the
center of consciousness).
d. By virtue of the fact that man as a person is
unique, a who, a subject, and a self, man is
never alone in his existence in the world; man
has that indelible trademark of his beingwith and not being-for existence in the
world.

3. Man as historical being

a. Mans relatedness to the world is the bearer
of mans historicity; it is mans relatedness to
the world that gives birth to history, therefore,
there is no history apart from both man and
mans relatedness to the world.
b. History can only be measured in terms of
mans existence in time; history is temporal
since time is constituted of ecstasies which are
past, present, and future. History, then,
means not only the past but also the present
and the future.

4. Man as Embodied
a. It is impossible to talk of human
existence apart from the human body.
b. The human body is mans expression of
his presence in himself, in the world, and in
his, fellow human person.
c. The inquiry of the human body is not
intended to revive the Platonic dispute on the
dichotomy of soul and body. The inquiry,
instead, is undertaken to consider the whole
man as the substantial unity of body and soul
with emphasis on the body.

d. The human body refers to the finitude of

man in the sense that human bodily existence is
limited by space, time, and death. Besides, the
human body is also limited in terms of its
accidental constituents.
e. The human body refers to mans embodied
subjectivity; mans body is infused in his
subjectivity. Thus, the human body is not a thing
to be used or exploited because it is a subjectbody. As a subject- body, ii cannot be the object
of having, since the human body cannot and
can never be disposed of, unless when it is
treated as an object. The embodied subjectivity
of man refers to the whole man as rational,
affective, and emotional.

f. The human body is not

an instrument of mans
encounter of things and
persons in the world; it
is mans expression with
himself as an embodied
subjectivity. The
authentic human
encounter, however, is
possible only in the IThou relatedness not
the I-It relation

Implication to Education and to

Educators
EDUCATION: Man is the Educator and man is
the Educand.
Man has a world: Educator then must enter
the world of the educand for maximum
learning.
Man has a history: A history that may not
involve the past but the present and the
future. Every man has a past but also
aspirations (inspirations).

Implication to Education and to

Educators
Man has a body: Responding to the needs of
the body might be primary than responding to
the needs of the mind. (Feed the mind and
the body a sound mind in a sound body)
Man is a person: To be is not only to be me
but also to be with others. Man does not live
alone. Man also has freedom, intelligence to
choose, has rights and responsibilities.

4. Ethics
Ethics is the study of what is "good" or "bad"
in human behavior, thoughts, and feelings. It
asks, What is the good life? and How should
we treat each other? (What should schools
teach children about what is "good" and what
is "bad"?)
It is the study of moral values and human
conduct. It is here that we can see the
Prescriptive or the normative aspect of
philosophy.

The questions of ethics are many:

What method do we use to determine moral

standards?
Why be moral at all?
Are there moral standards which are common to all
humanity?
Is free will a necessary condition for moral praise or
blame?
Is the language of ethics different from other uses of
language?

RESULTS-BASED ETHICS
This theory states that the moral goodness or
badness is determined by the results or
consequences of an act or rule.
This theory is sometimes called "consequentialism."

Telling a lie is morally wrong because of the damage

this lie will cause; both to the liar and to society
which depends on honest relationships.
One example of this theory is called "utilitarianism".
It was started by Jeremy Bentham (1748-1832) an
Englishman who, in trying to reform some of the
unfair laws in England developed his theory that the
morally correct rule was the one that provided the
greatest good to the greatest number of people.

STANDARDS-BASED ETHICS

Under this theory you determine if an act or rule is

morally right or wrong if it meets a moral standard.
This is sometimes called the "deontological" theory
or "duty ethics or non-consequentialist.
One famous philosopher who developed such a
theory was Immanuel Kant (1724-1804).
Kant was a German philosopher who developed a
"universal test" to see if a rule could be a universal
standard. If a rule can be made universal without
contradiction, then it is morally good; if a rule cannot
be made universal without contradiction, then it is
morally bad.
So, Not keeping your promise is morally wrong
because you cannot make it a universal law that
everyone can knowingly make promises with no
intention of keeping them.

Implication to Education and to

Educators
What is right or wrong? We may not teach this
explicitly but in every subject there is always
the creeping in of right and wrong.
Mathematics: There is a proper way of solving a
mathematical problem
Science: There is a right way of doing the
experiment to arrive at a similar result
English: There is a proper way of putting words
together to produce a good sentence

Implication to Education and to

Educators
However, the problem is it is not reflected into
our very character. Right and wrong has
become so cerebral which depicts the
problem on Socrates theory that when a
person knows the right, he will do the right.
Man= Soul (mind) + Body (passions) + Will
(determination)
How do we then teach our pupils/students?

5. Political philosophy
Political philosophy analyzes how past and
present societies are arranged and governed
and proposes ways to create better societies
in the future. (How might schools engage in
an objective evaluation of current
governments, including our own?)
It also include a study on the nature of a good
society, the logic of social change, relationship
between the individual and the society or
state, etc.

Implication to Education and to

Educators
Why should educators be concern or
preoccupied about political philosophy?
- it helps us to discern what kind of
society our students would be living into
- it helps us understand what kind of
society our students should CREATE later
- it is a reality that we are in a society
- it will help us define the goals and
objectives of education

6. Aesthetics
Aesthetics probes the nature of beauty. It
asks, What is beauty? Is beauty solely in the
eyes of the beholder? Or are some objects,
people, and works (music, art, literature)
objectively more beautiful than others? (How
can teachers help students understand how
their personal experiences, peer group values,
and cultural and ethnic history shape their
standards of what is beautiful?)

7. Logic
Logic is the branch of philosophy that deals
with reasoning. Logic focuses on how to move
from a set of assumptions to valid conclusions
and examines the rules of inference that
enable us to frame our propositions and
arguments. While epistemology defines
reasoning as one way to gain knowledge, logic
defines the rules of reasoning.

Implication to Education and to

Educators
Logic is of paramount importance today for
reflective and critical thinking (politics,
pyramiding scam, etc.)
Schools teach children to reason both
deductively and inductively. When teaching
deductive reasoning, teachers present their
students with a general rule and then help
them identify particular examples and
applications of the rule.

Implication to Education and to

Educators
Inductive reasoning works in the opposite
manner. When teaching inductive reasoning,
teachers help their students draw tentative
generalizations after having observed specific
instances of a phenomenon.
Why do we teach them all these? It has
something to do with our goals and
objectives. What do we want our students to
be --- robots or human beings with their full
potentials?

 In education, when logic is used properly it

results into
1) clarity of thought;
2) Consistency and cogency of reasoning;
3) factual adequacy and reliability of knowledge
claims;
4) Objectivity of knowledge claims; and
5) rationality of moral and purposive behavior.
Herbert Feigl
Aims of Education

C. Applications of Philosophy to
Education (Philosophy of Education)
So far, we have considered the structure of
philosophy and has pointed out some
inevitable implications into the field of
education.
It must be noted that sometimes the kind of
philosophy we hold may also vary our
interpretation and understanding of
education.

What is education?
A. Broad sense refers to any act or experience
that has a formative effect on the MIND,
CHARACTER, or PHYSICAL ABILITY of an
individual. Education in this sense never ends
indeed we learn from our experiences.
B. Technical sense a process by which society,
through schools and other institutions
deliberately transmits its cultural heritage,
knowledge, values and skills from one
generation to another.

1. Education as Product What we

receive through learning knowledge,
ideals, and techniques that are taught.

2. Education as Process the act

of educating someone or
educating oneself.

For John Dewey, Education is

defined as the process of continuous
reconstruction of experience with the purpose
of widening and deepening its social content,
while at the same time, the individual gains
control of the methods involved.

From the above definition of education one can

already discern the type of philosophy that
Dewey holds including his philosophy of
education.

For Pope Pius XI, education

consists essentially in preparing man for what
he must be and for what he must do here
below in order to attain the sublime end of
which he was createdThe subject of
education is man whole and entire, soul
united to the body in unity of nature, with all
his faculties natural and supernatural, such as
reason and revelations show him to be.

For Herman Horne (idealist), education

is
the external process of superior adjustments
of the physically and mentally developed, free,
conscious, human being to God, as manifested
in the intellectual, emotional and volitional
environment of man.
One could also sense the idealistic tendency
from the definition of education.

EDUCATION IS LIFE
Education is not one activity in a
catalogue of activities in life.
Education is fitting man for living
F.J. Sheed
Education is co-extensive with
living (Existential Premise)

EDUCATION IS TRANSMISSION OF
KNOWLEDGE AND SKILLS
Knowledge is put to use and actions are
reflected upon.
Action without reflection is blind; Reflection
without action is empty I. Kant
Knowledge and skills are cultural education
then prepares man to receive tradition as it
enables him to move away from it through
criticism.

EDUCATION prepares man to fit

into Society
Education prepares man to assume
responsibilities towards others
But man is not one that will FIT in
an ideal beehive or ant colony
Man then should CHANGE society to
be able to fit.

EDUCATION must be Responsive to

National Development Goals
Education must not only bring
good upon the individual but also
to the NATION
What is the National Goal of our
Educational System? (note on CMO
20 which is now being question in the
Supreme Court)

Applications
From these definitions of education, we can
sense behind it the philosophy of education
We can summarize in this way:
1. Just as general philosophy attempts to
understand reality as a whole philosophy of
education must interpret it as they relate to
education. Philosophy of education must
comprehend education in its entirety.

2. Philosophy of education depends on

formal philosophy since most of the
problems of education are at bottom
philosophical problems, ie., the
nature of good life, the nature of
man, aims of education, the nature
of society.

3. Philosophy of education must then also

be speculative, prescriptive and critical or
analytic.
Philosophy of education is speculative
when it seeks to establish theories of the
nature of man. Society and the world by
which to order and interpret the
conflicting data of educational research
and the human sciences.

Philosophy of education is prescriptive when it

specifies the ends that education should
follow and the general means it should use to
attain them.
It defines and explains the existing ends and
means of our educational system and suggests
further ends and means for consideration.

Philosophy of education is also analytic or

critical when it analyzes its own prescriptive
and speculative theories as well as those
theories that it finds in other disciplines. i.e., it
examines the rationality of our educational
ideals, their consistency with other ideals, it
examines whether our theories have
correspondence with facts or with reality.

In conclusion.
Philosophy of education guides theory and practice
in three ways:
1) It orders the findings of the disciplines relevant to
education itself, within a comprehensive view of
man and the and the education that befits him;
2) It examines and recommends the ends and general
means of the educational process; and
3) It clarifies and coordinates basic educational
concepts.
All of these are done with and through PHILOSOPHY.

Bibliography
Aiken, Henry David. Philosophy and Educational Development. New York: Houghton Mifflin
Company, 1966.
Bilbao, Purita, Brenda Corpuz, Avelina Llagas & Gloria Salandanan, 2006. The teaching
profession, Quezon City: Lorimar Publishing, Inc.
Brubacher, John S. Modern Philosophies of Education, 4th ed. New York: McGraw-Hill Inc., 1978.
Burnham, John W. and Vanessa H. Jones (2007). Spiritual and Moral Development in Schools.
London: Continuum International Publishing Group.
Burbules, Nicholas, ed. Philosophy of Education. Illinois; Philosophy of Education Society, 2005.
Butler, Donald. Four Philosophies and their Practice in Education and Religion 3rd Ed., New York:
Harper and Row Publishers, 1978.
Custodio, Lourdes J. (2003). Select Readings: Philosophy of Education, Cultures and Values.
Espaa, Manila: UST Publishing House.
Fitzpatrick, Edward. Philosophy of Education. Milwaukee, The Bruce Publishing Company, 1953.
Kneller, George. Introduction to Philosophy of Education. New York; John Wiley and Sons, Inc.,
1971.
Moore, T. W. Educational Theory: An Introduction. Boston; Routledge and Kegan Paul, 1974.
Ozmon, Howard A. and Samuel Craver. Philosophical Foundations of Education. London: Merrill
Publishing Company, 1986.
Strain, John Paul. Modern Philosophies of Education. New York; Random House, 1971.
Woods, R. and R. Barrow. An Introduction to Philosophy of Education, London: Methuen and
Company, Ltd, 1975.