The need for education

The Need for Education

Education, the field that focuses on methods of guidance and learning in classrooms or faculty-like settings as opposed to various informal and non-formal ways of socialization (such as educating through parent-child connections and rural rehabilitation projects)

One way to conceptualize education is as the dissemination of a society’s ideals and body of knowledge. It is comparable to what social scientists refer to as socialization or enculturation in this regard.

Education is intended to help children learn about a culture, shape their behavior into that of an adult, and point them in the direction of their future social role.

Even in the most rudimentary societies, formal education—that is, little of what we would typically refer to as courses, schools, or teachers—is frequently lacking. Rather, many or all of the adults act as teachers, and the entire setting and its activities are commonly perceived as schools and classrooms.

As cultures become increasingly intricate, But since there is more information to be transferred from one generation to the next than any one person can ever know, more effective and selective methods of cultural transmission must develop.

Formal education—the school and the expert known as the teacher—is the result.
Education is becoming more abstracted from practice and more focused on distilling, telling, and learning things out of context as schools become more institutionalized and society becomes more complex.

This formal atmosphere allows children to learn far more about their culture than they could learn from simple observation and imitation. As society gradually attaches more and more importance to education, it also tries to formulate the overall objectives, content, organization, and strategies of education.

Literature becomes laden with advice on rearing the younger generation. In short, there develop philosophies and theorists about education.

This article explores the history of education, following the development of formal knowledge and skill training from ancient and prehistoric times to the present. It also examines the different philosophies that have influenced the systems that have been developed.

Several articles address other facets of schooling. See teaching, pedagogy, and teacher education for a discussion of education as a discipline, covering educational organization, teaching strategies, and the roles and preparation of instructors. See historiography; legal education; medical education; and science, history of for descriptions of education in many specialized professions. See education, philosophy of for a critique of educational philosophy.

Check out the following resources for an analysis of some of the most significant tools used in education and information sharing: dictionary, encyclopedia, library, museum, printing; publication, its background.

In censoring, a few limitations on the freedom of education are covered. See intelligence, human; learning theory; psychological testing for a study of student characteristics.

Only in the sense of enculturation—the process of cultural transmission—can the term education be applied to prehistoric cultures. A primitive has a reasonably stable sense of cultural continuity and timelessness since his culture is the entirety of his universe.

The life model is essentially unchanging and absolute; it is largely passed on from one generation to the next. The only evidence for prehistoric education comes from the educational practices of the primitive tribes that have survived.

Primitive education’s goal is to instruct kids to grow up to be honorable members of their band or tribe. Training for citizenship is highly valued because, as they transition from prepuberty to adulthood, the primitive people are deeply concerned with an individual’s development as a member of their tribe and with fully understanding their way of life.

It is challenging to list any consistent, standard features of prepuberty schooling due to the diversity found in the tens of thousands of primitive civilizations. However, some behaviors are shared across cultural boundaries.

The American anthropologist Margaret Mead defined empathy, identification, and imitation as the three pillars of participatory learning, which is how children actively engage in the social processes of adult activities. Before they hit puberty, prehistoric kids learn by performing and seeing simple technical procedures. Teachers to them are not unfamiliar, but instead, their local community.

Postpuberty education is rigorously standardized and regulated in some cultures, in contrast to the somewhat unstructured and spontaneous imitations of prepuberty education. Even though they are his cousins in other clans, the fully initiated males who make up the teaching staff are sometimes unknown to the initiate.

The initiate may be sent to a remote camp where he meets other initiates after being abruptly removed from his family group at the start of the initiation. Deflecting the initiate’s strong attachment from his family and establishing his emotional and social anchorage in the larger web of his culture are the goals of this separation.

The “curriculum” for initiation typically excludes practical subjects. Rather, it is made up of a vast array of cultural values, tribal religion, and the local community.