‘Edukasyon Sa Pagpapakatao’ And Education For The Love Of .
Social Ethics Society Journal of Applied PhilosophyVol. 2 No. 1 October 2016‘Edukasyon sa Pagpapakatao’ and Educationfor the Love of the WorldJonas Robert L. Miranda, M.A.Surigao State College of TechnologySurigao City, Philippinesong2 miranda@yahoo.comAbstractThe main contention of this paper is that Edukasyon saPagpapakatao (EsP) is a subject dedicated to teach humanethics. The issue about EsP is inspired by Hannah Arendt’sphilosophy of education, as she wanted education for thelove of the world. Education for the young individuals, (ages6-15) the recipients of the EsP curriculum, should be focusedon making the students feel at home and love the worldinstead of teaching them mainly on how to live an ethical life.The world is all about the political structures and laws thatstabilizes human plurality and spontaneity. As politicalstructures and laws are dependent on people, activecitizenry that values the rule of law and legal authorities arealways required. That is why, EsP should be for the love ofthe world, emphasis on the necessity of the political life atthe early age.Keywords: Education, Hannah Arendt, Edukasyon saPagpapakato, Political Philosophy 2016 Jonas Robert L. Miranda, M.A.eISSN: 2546-1885
66 Jonas Robert Miranda, M.A.Background and Nature of Edukasyon sa Pagpapakatao(EsP)EsP is one of the subjects that is part of the newDepEd K-12 curriculum. Students from grades 1–10 arerequired to take this subject. Each grade level hascorresponding competencies for students to achieve beforethey could pass the subject. DepEd had issued Edukasyon saPagpapakatao Gabay Pangkurikulum last December 2013containing the necessary information regarding the subject.The description of the subject says:Ang Edukasyon sa Pagpapakatao (EsP) ay isasa mga asignatura ng Pinaunlad na Programang Batayang Edukasyon na K to 12 nagagabay at huhubog sa mga kabataan.Tunguhin nito ang paghubog ng kabataangnagpapasya at kumikilos nang an ito na lilinangin atpauunlarin ang pagkataong etikal ng bawatmag-aaral. Upang maipamalas ito, kailangangmagtaglay siya ng limang pangunahingkakayahan (macro skills): pag-unawa,pagninilay, pagsangguni, pagpapasya atpagkilos.1Moreover, DepEd prescribes strategies onhow to teach this subject.Ang mga pangunahing dulog na gagamitin sapagtuturo ng mga konsepto ay angpagpapasyang etikal (ethical decisionmaking) sa pamamagitan ng pagsusuri ngsuliraninoisyu),angPanlipunan–Pandamdaming Pagkatuto (Social-EmotionalDepartment of Education, “K to 12 Edukasyon saPagpapakatao Gabay Pangkurikulum” (Philippines: 2013, 6)1
‘Edukasyon sa Pagpapakatao’ and Education for the love.Learning), at pagpaplano ngakademiko o teknikal-bokasyonal.267kursongWherein ethical decision making is describe asmaking a decision with the preference for the good and thebetterment of the human person and the process includes(a) pag-alam sa mga detalye ng sitwasyon at(b) maingat na pagsasaalang-alang ngmga moral na pagpapahalaga namahalaga sa isang sitwasyon. Mahalagarin dito ang pagiging sensitibo sa mgaaspetong moral ng mga sitwasyon sapang-araw-araw na buhay at angkamalayan sa mga tao o pangkat namaaapektuhan ng pasiya.3Social-Emotional Learning, on the other hand, isbeing able to know and govern thyself, to empathize withothers, to make responsible decisions, to establish goodrelationships with others and be able to face challengeseffectively. These skills are necessary in order that studentswill become successful in life.Furthermore, theoverarching philosophy of the subject that serves asconceptual basis says[EsP ay] batay sa pilosopiyang Personalismotungkol sa pagkatao ng tao at sa Etika ngKabutihang Asal (Virtue Ethics). Ayon sapilosopiya ng Personalismo, nakaugat lagi sapagpapakatao ang ating mga ugnayan.Nililikha natin ang ating pagpapakatao saating pakikipagkapwa. Sa Virtue Ethicsnaman, sinasabing ang isang mabuting tao aynagsasabuhay ng mga virtue o mabuting gawiIbid, p. 4.“K y
68 Jonas Robert Miranda, M.A.(habits) at umiiwas sa mga bisyo o masamanggawi. Samakatwid, ang nagpapabuti sa tao ayang pagtataglay at ang pagsasabuhay ng mgamabuting gawi.4The concise statements that comprise the philosophyof the entire EsP subject is very commendable as it is able tosummarize the important points like the social and theindividual aspect of becoming a better person likewise theneed to act or live according to what is good.Ang tunguhin o “outcome” ng pag-aaral sabatayang edukasyon ay ang panlahatang pag–unlad taglay ang mga kasanayan sa ika–dalawampu’t isang siglo. Taglay ito ng isangmag-aaral kung mayroon siyang mgakakayahang pangkaalaman, pandamdamin atpangkaasalan na magbibigay sa kanya ngkakayahan upang: (1) mamuhay atmagtrabaho (2) malinang ang kanyang mgapotensiyal (3) magpasiya nang mapanuri atbatay sa impormasyon (4) makakilos nangepektibo sa lipunan at pamayanan sakonteksto ng sandaigdigan upang mapabutiang uri ng kanyang pamumuhay at ngkanyang lipunan.5The supposed outcome of learning based on theparagraph above can be summarized as the students journeytowards becoming a good citizen in the country. In thisregard EsP plays a vital role in molding students so that theycould contribute for the progress of the society. However,one philosopher – Hannah Arendt has a disturbing questionabout the seemingly normal assignment of education inproducing good citizens. Education towards good citizenship,45Ibid.Ibid.
‘Edukasyon sa Pagpapakatao’ and Education for the love.69for Arendt, manifests an incorrect priorities of valuesespecially among curriculum designers.Hannah Arendt on EducationIdeal education, in Arendtian perspective, should bedevoid of any proto-totalitarian elements and the only way toachieve this character is to make education separate frompolitics and social pressure as they always promote agenda.Promotion of a particular agenda means emphasizing oneaspect while setting aside other concerns. Hannah Arendt’sentire philosophy could be appreciated well if it is read withthe background of her first-hand experiences under the ruleof Nazis in Germany. Actually, she is a Jewish philosopherand her philosophy is her rationalization after sheexperienced the brutality of the Nazis during world war two.In fact her entire philosophy could be considered as anantidote against the risk of totalitarianism. She coined herentire project as ‘thinking what we are doing’ hoping that wewill never allow totalitarianism to happen again. In line withthis project is her stand about education. Arendt made itclear thatEducation is the point at which we decidewhether we love the world enough to assumeresponsibility for it, and by the same tokensave it from that ruin which except forrenewal, except for the coming of the new andthe young, would be inevitable. Andeducation, too, is where we decide whetherwe love our children enough not to expelthem from our world and leave them to theirown devices, nor to strike from their handstheir chance of undertaking something new,something unforeseen by us, but to prepare
70 Jonas Robert Miranda, M.A.them in advance for the task of renewing acommon world6.If we are going to follow the Arendtian view ofeducation for the love of the world, in practice the firstconsequence of this would be clear understanding that thefunction of the school is “to teach children what the world islike and not to instruct them in the art of living” 7. This is themain character that distinguishes Arendtian view ofeducation. When Arendt writes of the world she means allthe political structures and laws that stabilizes humanplurality and spontaneity. Political structures and laws aremanifestations of how humanity civilized and evolved awayfrom the laws of nature. Education, in this sense, is makingstudents feel at home and being in-love with the world.Education for the love of the world is grounded on the past.This particular type of education needs a realistic assessmentof what the world of the past and the present can offer;critical thinking is required when student comes to the pointof deciding whether to love or change the world. Likewise,education is predicted on the basic fact that human beingsare born into the world. Young people come into the worldand, because they are newcomers and uninitiated, need to beeducated, which means they must be introduced to theworld. Parents do this to some degree in the home, bringingthe child from the home into wider world. But the primaryinstitutions in which children are educated, in which they areled into the world, are schools.Education, in this regard, can be understood moreusing Arendt’s clear-cut distinction of the public and privaterealms8. She has a comprehensive discussion regarding thedifference of the two realms but she categorized education6 Hannah Arendt, Between Past and Future: Eight Exercisesin Political Thought, New York: Penguin Books: 1961, 196.7 Ibid., 195.8 Hannah Arendt, The Human Condition. Chicago:University of Chicago Press, 1958.
‘Edukasyon sa Pagpapakatao’ and Education for the love.71under the private realm because of these characteristics: (1)education has an end (2) and educators who are advanced inknowledge compare to their students have authority insidethe classroom. A definite end/purpose at the same time anauthority figure are essential elements that should be absentin the public realm of Hannah Arendt. Public realm iscategorized by freedom and action. In fact in her discussions,public realm provides space for the individual to showcasehis uniqueness and spontaneity through speech or discoursewith other equals. The individual has to appear or stand outfrom the community of equals as he joined in the discussionor discourse. Arendt was actually alluding to the agora likeexperience of the Greeks where democratic spirit started.Education is part of the private realm as Arendtemphasized that children are not yet prepared to join in theagora like democratic exchanges of opinions and ideasbecause they are not acquainted with the world. There arethree key points that should be familiarized in her notion offormal education:(1) the classroom is not to be turned into atheatre where political dramas play out . . . ;(2) pedagogy works to introduce students totheir inherited past, . . . ; (3) pedagogy looksto the future focused on the ecumenicalefforts that will be required in order tochange the trajectory of our history byinitiating new beginnings as members of acollective speech community9.The interpretation of Arendt’s philosophy ofeducation above aptly summarizes her vision of an idealclassroom. Foremost, Arendt’s philosophy is concerned withhuman natality or the potentiality of every human individualJames Magrini, “An Ontological Notion of Learning by thePhilosophy of Hannah Arendt” in Philosophy Scholarship. Paper 34.http://dc.cod.edu/philosophypub/34 (2012), p. 5.9
72 Jonas Robert Miranda, M.A.to start something new as a manifestation of his/her beingspontaneous and unique creature. Education is tasked todevelop the inherent promise of the individual that is whyclassroom experiences should not be biased to a singularagenda or the individuality of the child which is essential forhim/her to become a participatory and contributory memberof the public realm will be stifled. On the other hand, “Insofaras the child is not yet acquainted with the world, he must begradually introduced to it; insofar as he is new, care must betaken that this new thing comes to fruition in relation to theworld as it is”10. Arendt sounds conservative in this as she“presupposes that children who are to be enlightened andawakened to their potential as “new beginnings” are in needof guidance and require “authority”; it also demands thatteachers assume the role of authority figures; lastly, this viewstresses “learning” above “doing”11. In many ways, HannahArendt has something negative against progressiveeducation. She made three significant points to sum up howshe understood progressive education:1. There exist a child’s world and a societyformed among children that are autonomousand must insofar as possible be left to them togovern;2. Under the influence of modern psychologyand the tenets of pragmatism, pedagogy hasdeveloped into a science of teaching ingeneral in such a way as to be whollyemancipated from the actual material to betaught. A teacher, so it was thought, is a manwho can simply teach anything; his training isin teaching, not in the mastery of anyparticular subject.;10 Between Past and Future: Eight Exercises in PoliticalThought, p. 189.11 An Ontological Notion of Learning by the Philosophy ofHannah Arendt, p. 3.
‘Edukasyon sa Pagpapakatao’ and Education for the love.733. Students . can know and understand onlywhat they have done yourself, and itsapplication to education is as primitive as it isobvious: to substitute, insofar as possible,doing for learning12.Before going to the points raised by Arendt againstprogressive education, it is fair to admit that she was notwell-informed about the intricacies of what she wascriticizing especially regarding how progressive education isunderstood today. Obviously, she was not well-acquaintedwith the learner-centered education that is why she wasuncomfortable of the idea that children will manage theirown learning and teachers will only guide and facilitate theentire learning process. Another point is her criticism on thelack of specialization among teachers, which is highlycommendable as the content of learning may suffer withoutteacher’s expertise. However, mastery of teaching principlesand strategies is a requirement for a teacher to becomeeffective for without this necessary skill classroommanagement will suffer. Moreover, proper employment ofteaching strategies makes learning more interestingclassroom activities more engaging on the part of thelearners. Lastly, she points out active learning or learning bydoing. Progressive education requires teachers to planclassroom activities that involves the learners becausestudies have proven that learners better learned when theyare actively involved in the entire learning process. That iswhy, experiments in science subjects are becoming common.Arendt’s negative attitude towards progressiveeducation is best understood in the context of her uniqueview of the purpose of education which is for the love of theworld. Students, obviously, have limited experiencesregarding the value of politics and the important role of theBetween Past and Future: Eight Exercises in PoliticalThought, pp. 181-182.12
74 Jonas Robert Miranda, M.A.political structure as well as the rule of law in guaranteeingbasic rights and liberties. The teacher has to assert hisauthority especially in emphasizing the value of politics. Thisimportant lesson could not be learned actively by studentse.g. by doing experimentations. What is then thequalifications of the teacher?The teacher’s qualification consists inknowing the world and being able to instructothers about it, but his authority rests on hisassumption of responsibility for that world.Vis-à-vis the child it is as though he were arepresentative of all adult inhabitants,pointing out the details and saying the child:this is our world.13To represent the world, though, we have tounderstand it, in the old sense of standing in for the world—of being its representative. If the world is the world ofthings, then the teacher who understands the world is theone who can bring it before students for them to learnit. Teachers show students how the world works, so thatstudents may graduate and take their place in the world.Likewise, by representing the world to students in itsrichness the teacher preserves the world for its future adultsby showing it to students as it is. The key is to present theworld in such a way that it is both true to the teacher’sexpertise and yet still recognizable to the students as havinga place for them. This requires a careful balance between theteacher’s expertise and the students’ newness. This way ofrepresenting the world is a creative act that enables studentsto end their education and care for the world in the newways that they create. Thus, education is about openingstudents to the fact of what is. Teaching them about theworld as it is. It is then up to the student, the young, to judgewhether the world that they have inherited is loveable and13BetweenThought, p. 189.Past and Future: Eight Exercises in Political
‘Edukasyon sa Pagpapakatao’ and Education for the love.75worthy of retention, or whether it must be changed. Theteacher is not responsible for changing the world; rather theteacher nurtures new citizens who are capable of judging theworld on their own.In other words, the teacher must be conservative inthe sense that his or her role is to “cherish and protectsomething – the child against the world, the world againstthe child, the new against the old, the old against the new”14.The teacher conserves both the world as it is – insofar as heteaches the child what is rather than what should be or whatwill be – and the child in her newness – by refusing to tell thechild what will be or should be, and thus allowing the childthe experience of freedom to rebel against the world whenand if the time is right.EsP in Relation to Education for the Love of the WorldEsP aside from the specific competencies for everygrade level it has also its own keystage standards.K – Baitang 3Naipamamalas ngmag-aaral angpag-unawa sakonsepto atgawaingnagpapakita ngpananagutangpansarili,pampamilya,pagmamahal sakapwa/pamayanan, sabansa at sa Diyostungo sa maayos14Baitang 4 – 6Naipamamalasng mag-aaralang pag-unawasa konsepto atgawaingnagpapakita ngpananagutangpansarili,pampamilya,pagmamahal sakapwa, sabansa/ daigdigat sa Diyostungo saIbid., p. 189.Baitang 7 – 10Naipamamalas ng magaaral ang pag-unawa samga konsepto sapananagutang pansarili,pagkatao ng tao, pamilyaat pakikipagkapwa,lipunan, paggawa at mgapagpapahalagang moralat nagpapasiya atkumikilos nangmapanagutan tungo sakabutihang panlahatupang mamuhay nangmay kaayusan at
76 Jonas Robert Miranda, M.A.at The keystage standards reveal that the main end ofeducation is not only about the introduction of children tothe world but it is more towards the instruction of the art ofliving. This is not actually bad as it is good for the individualas well as for the country as a whole. But an educationalsystem that would produce good citizens is too good to betrue.There is no singular definition that could encapsulatewhat a good citizen is. However, Arendt’s experiences underthe atrocious rule of the Nazis made her realize thatcitizenship requires stable political world and activecitizenry to maintain it. Political system houses a solidstructure of rights guaranteed by law and since constitutionsare only pieces of paper unless they are upheld by constantlyrenewed consent, the citizens need to understand theimportance of such institutions and be prepared to value theconservation of their republic above their private interests.The answer to the horrors of totalitarianismis not to be found in personal morality,however exalted, but that only worldlyinstitutions, built in the space between pluralmen and kept in being by their active consent,can rescue us from “the darkness of thehuman heart16.All that is necessary is that we should be committedto political solutions to political problems: that we should be15K to 12 Edukasyon sa Pagpapakatao GabayPangkurikulum, p. 6.16 Margaret Canovan, Hannah Arendt a Reinterpretation ofher Political Thought, (New York : Cambridge University Press:1992), p. 201.
‘Edukasyon sa Pagpapakatao’ and Education for the love.77willing to make and keep agreements with one another, toestablish lasting institutions to guard the rights we guaranteeone another, and to devote ourselves as citizens maintainingand improving the public wor
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