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SOCRATIC EDUCATION.

SOCRATIC EDUCATION.

Karl Jaspers (1883-1969), one of Germany’s most important existential philosophers. Born in Oldenburg, Germany. He studied law at the University of Heidelberg and Munich in his early years, and later studied medicine at the universities of Berlin, Göttingen and Heidelberg. In 1909, he received a doctorate degree in medicine from the University of Heidelberg. His main works include General Psychopathology, Reason and Survival, and Survivalism. On the Origin and Purpose of History, “The Great Philosopher,” “The Future of Mankind,” and “What Is Education”.
At the same time, Jaspers is also an educator. He believes that “educational activities focus on how to mobilize and realize the potential of people to the greatest extent, and how to fully generate their inner spirituality and possibilities.” The education process is first a process of spiritual growth, and then it becomes part of the process of scientific learning.

THREE BASIC TYPES OF EDUCATION

If we do not consider the social and historical background, and only in terms of education itself, we can summarize it into the following three basic types of education.

1. Scholastic education : this kind of education is limited to the “transmission” of knowledge. Teachers just follow the text and have no creative spirit. The textbook has formed a set of fixed system. People admire authoritative writers and their books. The teacher himself is insignificant. He is just an agent and can be replaced at will. The content of teaching materials has become a fixed form. In the Middle Ages, teachers used dictation and explanation to teach. Dictation is no longer used because it can be replaced by books. But the meaning of dictation remains. People attribute their thoughts to a system of ideas in which they can live, and annihilate their own vivid personality. Because the knowledge is already fixed, students always hold the idea: Going to school is to learn fixed knowledge, learn some ready-made conclusions and answers, “Bring home the clear and unmistakable books in black and white. “. The deep-rooted foundation of this scholastic education is rational tradition.

2. The mentor-apprentice education : is characterized by a completely teacher-centered and personal tradition. The respect and love of students towards teachers is characterized by absolute obedience. This subordination distance is not only the difference between the degree and the generation gap, but also the essence. The authority of a teacher has a magical power. This power satisfies the needs of human beings who are unwilling to be responsible for themselves but are willing to depend on others, and enables people to belong to a group to reduce subordination and achieve strict education beyond their own ability.

3. Socratic education: from the point of view of education, teachers and students in this education are in an equal position. Both teaching parties can think freely. There is no fixed teaching method. Only through endless questioning can they feel that they know nothing about the absolute truth. Therefore, teachers stimulate students’ sense of responsibility for exploring and seeking knowledge, and strengthen this sense of responsibility. This is the educational principle of Socrates’ “oxygen”. That is to say, awaken the potential of the students, and urge them to generate an automatic force from the inside instead of exerting pressure from the outside. This is not to give full play to the special talents displayed by students by chance and temporary experience, but a never-ending process for students to seek themselves in exploration. Socratic teachers have always opposed to be the biggest supplier and demander of students; teachers have to divert the attention of students from teachers to students themselves, and teachers themselves have retreated to the position of suggestion. There is only a well-intentioned polemic relationship between teachers and students, and there is no submissive dependency relationship. Teachers are self-aware and require students to distinguish between God and the world. These three types of education all require students to have the awe of teachers—the teachers who guide the absolute truth and seek truth. This kind of awe has reached the pinnacle in the traditional scholastic education. The scholastic education tradition is deeply ingrained even in the current hierarchical system; the awe of the students in the master-apprentice education is manifested in the master; in Socrates The awe of students in modern education is manifested in the infiniteness of the spirit. In this infinite spirit, everyone has to take the responsibility of transcending their own existence.

SOCRATES

It wasn’t until Kierkegaard that he discovered the origin of Socrates’ educational thought and the deepest meaning of Socrates in the modern world. Socrates’ educational thoughts include irony (stimulating students to feel far from the truth), birth induction (gradually revealing the truth through question and answer), and exploring and discovering the truth instead of transmitting the truth. If a person truly understands Socrates’ educational thoughts, it will affect his basic way of thinking. Irrational phenomena in today’s world, no matter whether it is a democratic government, aristocratic government, or an autocratic government, cannot be eliminated through major political actions. Every prerequisite for social improvement requires everyone to be educated in order to be able to educate themselves. Teachers must awaken the underlying nature of people, gradually self-recognize knowledge, and explore morality. An upright person will be an upright citizen at the same time. Since everyone is born with the opportunity to develop, Socrates always put others and himself on an equal status of personality. He doesn’t like the disciple system, so he even uses self-ridicule to hide his own merits. Socrates never gave students ready-made answers, but let students make their own conclusions through exploration. He makes those self-righteous people realize their ignorance and makes him discover the true knowledge, so people get the knowledge that they think they don’t know, in fact, they already have from the bottom of their hearts. Therefore, it can be said that knowledge must be self-knowledge, and self-knowledge can only be awakened, not like transferring goods. Once a person has self-knowledge, he will remember what he had known a long time ago. The biggest characteristic of Socrates is also worthy of our deep consideration. He criticized the wrong things mercilessly, disciplined himself strictly, set an example, and insisted on the faith of truth, goodness and reason. This is the obligatory duty of a thinker. Socrates does not know what a god is, but he is talking about gods. No matter how the world changes, he still adheres to this principle. This is Socrates’ piety. First of all, he believes that the truth will be revealed in the correct questioning. Self-knowledge and ignorance will not be ignorant. On the contrary, it will produce knowledge that determines the meaning of life. Secondly, Socrates’ piety is manifested in his belief in the gods of the city-states in ancient Greece. Finally, Socrates’ piety is also reflected in his respect to the patron saint. People who have been influenced by Socrates subtly become another person through thinking. This kind of thinking allows people to maintain an independent position in the process of being one with the Tao. In thinking, we can obtain the greatest possibility of human development, but with this kind of thinking we may also enter nothingness. Therefore, the truth of thinking lies in the fact that it is the “pre-revelation” of a beautiful humanity and an ideal society, and it is through “thinking” to show what will become reality, and this thing is more than thinking itself.

DIALOGUE IS A WAY TO EXPLORE TRUTH AND SELF-KNOWLEDGE

Socrates’ dialogue is a basic fact of his life: he often discusses with craftsmen, politicians, artists, wise men and geishas. Like many Athenians, he spends his life on the streets, markets, sports gyms and restaurants. At the banquet, this is a life of dialogue with everyone, but this kind of dialogue is extremely new and unusual for the Athenians: a dialogue of excitement, anxiety and depression deep in the soul. If dialogue is the way of life of the free and unruly Athenians, then the way of reasoning as Socratic philosophy is now different. Therefore, only through human-to-human communication, and only by understanding the nature of things, can truth be obtained. In order to pursue the truth, Socrates needs the masses, and he is convinced that the masses also need him, especially young people, so Socrates is determined to devote himself to the education of young people. Socrates advocated that education is not about those who know how to drive the ignorant, but about making teachers and students seek the truth together. In this way, teachers and students can help each other and promote each other. Teachers and students look for problems in specious self-understanding, and are forced to think for themselves in the intricate puzzles. Teachers point out ways to find answers, ask a series of questions, and do not avoid answering questions. When the basic knowledge is clear in the chest, the truth is clearly revealed, and it becomes the bond and source that maintains the people’s spiritual beliefs and settles down. The dialogue-style prose creation that emerged after Socrates’ death is based on this principle, and Plato is the teacher of this kind of creation. There is such an example in the “Mino” (Plato’s “Dialogue”): There is a slave. At first, he was absolutely sure of a math problem. After repeated questions and questions, he fell into a dilemma and woke himself up. He was ridiculous and ignorant. After further questioning, he suddenly realized and obtained the correct answer. According to this example, the truth can be discerned in the form of dialogue. The two interlocutors do not know where the truth is, but the truth is already there. The two interlocutors revolve around the truth and are guided by the truth. Dialogue is the opening of truth and the realization of thought itself. The dialogue takes people and the environment as the content. In the dialogue, you can discover the logic and the meaning of existence of what you think.

IRONY AND INDIRECT COMMUNICATION

If Socratic irony is expressed in a direct way, irony is superfluous. In order to properly feel the illocutionary meaning in irony, in addition to the training of rational thinking, it is also necessary to cultivate philosophical sensitivity. In the diversity of irony, confusion and truth are intertwined and have multiple meanings, causing people to fall into constant misunderstandings, and only allow those who can truly understand to know the truth. At this point, Plato’s original intention seems to be: those who do not have the ability to understand the truth, let them misunderstand. Sometimes in the ironic humor, there seems to be a passion hidden. Here, where rationality cannot be achieved in communication, one cannot force rational deduction to obtain a correct understanding. The deep meaning of irony is the concern for the truth of nature, and it allows us to avoid the error of distorting the truth. This distortion of the truth is often in the form of specific knowledge, works or images, which is concealed in the majestic testimony of the truth. To understand the truth, if people regard those beautiful-looking pseudo-truths as absolute truths, they would be very wrong. The philosophical irony expresses the yearning for the source of truth. Facing the complex polysemous phenomena, the unidimensionality of rational interpretation has become pale and weak, but irony can be found by removing the falsehood and keeping the truth, but it does not need to be straightforward, but through perception and awakening. Philosophical irony is an allusion to hidden truth, but nihilistic irony is glib and meaningless. Meaningful irony hopes to elicit the unspeakable truth in many complex phenomena. On the contrary, meaningless irony will be drawn into the unfathomable nihility by the intricate phenomenon. The philosophical irony regards the view of a hole as the practice of possessing truth as a big taboo, because what is easily obtained is by no means truth, but a misunderstanding or even fallacy of truth.

All of the above can be found in Plato’s “Dialogue”. Here we divide irony into three stages to define. First of all, Socrates uses irony in dialogue, so that all ignorance is clearly displayed before the eyelashes. Irony makes Socrates transparent. As a result, he can make people wake up after a desperate way, or attack other people’s obvious wrong statements for self-examination. The second stage is the basic ironic position (attitude) adopted by Socrates, which is to make people aware of one’s own ignorance (and think that they know a lot). In the third stage, Plato creates an overall atmosphere that shakes the fundamental beliefs of others. In this atmosphere, all ready-made objects expressed by irony become ambiguous, and only between these two extremes, in pure opposition. In an atmosphere of mockery, the existence (core) will appear. Any thought that cannot be made through irony to break the falsehood and become true is not true thought. The light of thinking is projected to the source of existence. Philosophy has its existential value in terms of unmasking. This philosophy is serious, but it is not the polite seriousness of a dogmatist who thinks he has the truth, nor is it the obnoxious seriousness of a nihilist, but the seriousness full of exploration spirit who claims to be optimistic and confident.

After reading: education without distress.

 A contemporary American educator once said that human beings have been seeking a kind of “education without distress” for many years, because in fact everyone has a more or less unpleasant memory of school. And Socratic education is a kind of “education without distress.” However, reality also tells us: the progress of education is by no means inevitable, and its future development direction is not certain, as long as we look up at the reality. Among them, part of the reason is objective reality, “the situation is better than people”, and another part of the reason is? As Hutchins said: “There is only one Socrates, and I know that there is no Socrates in any education system today.” The kind of exploration, question and answer, permeated between teachers and students in the classroom. The dialogue between the two is actually not exploring the truth, most of it is lingering, because you are not Socrates, and the students are not concerned about exploring the truth for the time being. What he needs is grades. The results of it? There is only Spartak-style instruction and coercion in the classroom. However, this is not to say that Socrates should not be learned, but on the contrary, the more heavier the pressure of examinations, the more realistic and utilitarian thoughts are, the more he must learn from Socrates. Dialogue, exploring the truth, revealing the truth with irony, obtaining the truth, and inducing students to obtain an epiphany are always our goals. Education is the birth, and the birth of human beings is accumulated over time, and there is not a bright road leading directly to the truth in front of you. Given that the way to explore the truth is too long and painful, so as to reduce the distress as much as possible, what can’t it? We are not Socrates, so we have to work harder to learn from Socrates.

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