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Updated: May 10, 2025
When we recall that spiritual heritage, as previously described, when we think of Schiller, Herder and Goethe, Froebel, Herbart and Richter, Tauler, Luther and Schleiermacher, Kant, Fichte and Schopenhauer, Mozart, Beethoven and Wagner, we stand aghast at the way in which she has plunged it all into the abyss, for what?
Besides pedagogics, psychology was the chief sphere of his services. In antithesis to the philosophy of intuition with its imagined superiority to the standpoint of reflection, Herbart makes philosophy begin with attention to concepts, defining it as the elaboration of concepts.
The Herbart school adheres to this view of education, and has transferred its spirit and method to the schools. The Herbartians have the hardihood, in this age of moral skeptics, to believe not only in moral example but also in moral teaching. If properly treated, this subject matter will soon win the children by its power over feeling and judgment.
The bright hopes, however, which Herbart formed for the attempt at a mathematical psychology, were fulfilled neither in his own endeavors nor in those of his pupils, although, as Lotze remarks, it would be asserting too much to say that the most general formulas which he set up contradict experience. The unity of the soul forces representations to act on one another.
The movement had its precursory stages in the early part of the century, notably in the mathematical psychology of Herbart, but its first definite output to attract general attention came from the master-hand of Hermann Helmholtz in 1851. It consisted of the accurate measurement of the speed of transit of a nervous impulse along a nerve tract.
Herbart was born at Oldenburg in 1776, the son of a councilor of justice, and had already become acquainted with the systems of Wolff and Kant before he entered the University of Jena in 1794. In 1796 he handed in to his instructor Fichte a critique of two of Schelling's treatises, in which the youthful thinker already broke away from idealism.
That education is formative of mind is not questioned; it is the conception already propounded. But formation here has a technical meaning dependent upon the idea of something operating from without. Herbart is the best historical representative of this type of theory. He denies absolutely the existence of innate faculties.
The rank of a being depends on its capacity for reflection: the greater the extent of its attention and the smaller the stimuli which suffice to rouse this to action, the higher it stands. Impulse this is the fundamental idea of Fortlage's psychology, like will with Fichte, and representation with Herbart consists of an element of representation and an element of feeling.
Thomas Aquinas, Sturm and Philip Melanchthon, Comenius, Pestalozzi, Rousseau, Herbart, and Froebel still live in the schools of to-day. Their genius speaks to us through the organization of subject-matter, through the art of questioning, through the developmental methods of teaching, through the use of pictures, through objective instruction, and in a thousand other forms.
Nevertheless, when one recalls the spiritual heritage of Germany: when one thinks of Herder, Schiller and Goethe; Tauler, Luther and Schleiermacher; Froebel, Herbart and Richter; Kant, Fichte and Novalis; Mozart, Beethoven and Wagner; one feels that something of the old German heritage must survive.
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