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Updated: May 10, 2025
The Herbart school stands for certain progressive ideas which, while not exactly new, have, however, received such a new infusion of life-giving blood that the vague formulae of theorists have been changed into the definite, mandatory requirements and suggestions of real teachers.
The Herbart school of teachers has presumed to call its interpretation of educational ideas "scientific pedagogy," a somewhat pretentious name in view of the fact that many leading educators in Germany, England, and elsewhere, deny the existence of such a science. But if not a science, it is at least a serious attempt at one. The exposition of principles that follow is chiefly derived from them.
This, in essential outline, is the content of the scattered observations on the philosophy of religion given by Herbart. It remains only to glance at Herbart's Aesthetics.
Kant, with many other psychologists, gives greater prominence to the original powers of the mind, to the innate ideas, by means of which it receives and works over the crude materials furnished by the senses. The difference between Kant and Herbart in interpreting the process of apperception is an index of a radical difference in their pedagogical standpoints.
Adolf Trendelenburg of Berlin, the acute critic of Hegel and Herbart, in his own thinking goes back to the philosophy of the past, especially to that of Aristotle. Motion and purpose are for him fundamental facts, which are common to both being and thinking, which mediate between the two, and make the agreement of knowledge and reality possible. The ethical is a higher stage of the organic.
It finds its support in positivist philosophy; Herbart in Germany, Bentham and Mill in England, Comte and Littre in France. In criticism, Sainte-Beuve's third manner. On the stage, the younger Dumas. In novels, the brothers Goncourt, and Flaubert. In Art, a certain brutality in the choice of subject, Gerome and Regnault.
This is the faith for which the Girondins perish, and in dying bequeath to the nineteenth century the theory of man's destiny which informs its poetry, its speculative science, its systematic philosophy. It is the faith of Shelley and of Fichte, of Herbart and of Comte, of John Stuart Mill, Lassaulx, Quinet, not less than of Tennyson, last of the Girondins.
Herbart, Ziller, Stoy, and Rein have been deeply interested in philosophy and psychology as life-long teachers of these subjects at the university, but in their practice schools in the same place they also stood daily face to face with the primary difficulties of ordinary teaching.
The first requisite is the discrimination of concepts, both the discrimination of concepts from others and of the marks within each concept. This work of making concepts clear and distinct is the business of logic. With this discipline, in which Herbart essentially follows Kant, are associated two other forms of the elaboration of concepts, that of physical and that of aesthetic concepts.
This aims to be an exact science of the relations between body and mind, and to reach indirectly what Herbart failed to reach by direct methods, that is, a measurement of psychical magnitudes, using in this attempt the least observable differences in sensations as the unit of measure.
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