importance of education essay summary

Essay on Importance of Education for Students

500 words essay on importance of education.

To say Education is important is an understatement. Education is a weapon to improve one’s life. It is probably the most important tool to change one’s life. Education for a child begins at home. It is a lifelong process that ends with death. Education certainly determines the quality of an individual’s life. Education improves one’s knowledge, skills and develops the personality and attitude. Most noteworthy, Education affects the chances of employment for people. A highly educated individual is probably very likely to get a good job. In this essay on importance of education, we will tell you about the value of education in life and society.

Importance of Education in Life

First of all, Education teaches the ability to read and write. Reading and writing is the first step in Education. Most information is done by writing. Hence, the lack of writing skill means missing out on a lot of information. Consequently, Education makes people literate.

Above all, Education is extremely important for employment. It certainly is a great opportunity to make a decent living. This is due to the skills of a high paying job that Education provides. Uneducated people are probably at a huge disadvantage when it comes to jobs. It seems like many poor people improve their lives with the help of Education.

Better Communication is yet another role in Education. Education improves and refines the speech of a person. Furthermore, individuals also improve other means of communication with Education.

Education makes an individual a better user of technology. Education certainly provides the technical skills necessary for using technology . Hence, without Education, it would probably be difficult to handle modern machines.

People become more mature with the help of Education. Sophistication enters the life of educated people. Above all, Education teaches the value of discipline to individuals. Educated people also realize the value of time much more. To educated people, time is equal to money.

Finally, Educations enables individuals to express their views efficiently. Educated individuals can explain their opinions in a clear manner. Hence, educated people are quite likely to convince people to their point of view.

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Importance of Education in Society

First of all, Education helps in spreading knowledge in society. This is perhaps the most noteworthy aspect of Education. There is a quick propagation of knowledge in an educated society. Furthermore, there is a transfer of knowledge from generation to another by Education.

Education helps in the development and innovation of technology. Most noteworthy, the more the education, the more technology will spread. Important developments in war equipment, medicine , computers, take place due to Education.

Education is a ray of light in the darkness. It certainly is a hope for a good life. Education is a basic right of every Human on this Planet. To deny this right is evil. Uneducated youth is the worst thing for Humanity. Above all, the governments of all countries must ensure to spread Education.

FAQs on Essay on Importance of Education

Q.1 How Education helps in Employment?

A.1 Education helps in Employment by providing necessary skills. These skills are important for doing a high paying job.

Q.2 Mention one way in Education helps a society?

A.2 Education helps society by spreading knowledge. This certainly is one excellent contribution to Education.

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What Is the Purpose of Education? Essay

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Introduction

Understanding the notion of education, the purpose of education, reasons to have education, features of an educated person, works cited.

Education has always been regarded as a significant part of the life of every individual. People had developed a particular understanding of education since the first civilizations appeared. Nowadays, primary education is mandatory for children in most of the countries. This necessity is predetermined by the fact that the individual should have the education to become a full value member of society. Also, education is vital for both personal and professional growth. The importance of education cannot be overestimated because it improves one’s potential and knowledge, promotes the development of society, and enhances the understanding of the surrounding world.

As it has been already mentioned, education became an important part of life since the beginning of humanity. Every epoch and civilization, starting from the Antiquity, shared the particular understanding of the notion of education and relationship between teachers and students. For example, the Ancient Greek understanding of the relationships between educators and learners may be described as follows: “The instructor is not noticeably older than the boys, but they appear to give him the respect and deference that would be due an honored teacher” (Austin 7). Such view of the learning process demonstrates the belief that the relationships between teachers and students should be based on the mutual respect. However, other ancient civilizations shared different views.

Hsun Tsu, a disciple of Confucius, saw education as a strict process of alternation. “He compared the process of educating a child to the process of straightening a piece of wood against a board or sharpening a piece of metal with a stone” (Austin 8). Such an approach is more teacher-centered in comparison to the other. Understanding of the notion of education is connected with its definition as well.

In Wikipedia, education is defined as “the process of facilitating learning, or the acquisition of knowledge, skills, values, beliefs, and habits” (“Education” par. 1). Such understanding of education usually presupposes that the individual studies at school or any other educational establishment to receive particular knowledge. Austin writes about Okakok’s argument that the word “education” should not be used interchangeably with the word “schooling” (79). The author writes that people are tended to speak about an educated person when they mean somebody who has received an official education. “Since all of our traditional knowledge and expertise is of this latter type, the concept of an ‘educated person’ has worked against us as a people, creating conflicting attitudes, and weakening older and proven instructional methods and objects of knowledge” (Austin 79). However, the controversial nature of education is described not only in the meaning of the word.

An interesting view on the nature of education was expressed by Paulo Freire in 1970. According to Freire, education reflects the political situation in the country. In authoritative countries, teachers have the absolute authority over learners who have to follow their orders. Freire considers that the interaction between the teacher and learner has a narrative character. Thus, the teacher is a person who narrates while the student listens. “Education is suffering from narration sickness” (Austin 63). Freire believes that the teacher should let students express their opinions and participate in the process. Ideas of Freire vividly describe one of the purposes of education.

It is difficult to understand and appreciate the significance of education without knowing its purposes. Many students are reluctant to study because they see no point in studying formulas and learning poems by heart. The problem is that not only students but many people are confused when they try to define the purpose of education. Philip Guo writes that many individuals use clichés (e.g. education teaches us how to learn) to explain the purpose of education. “The main purpose of education is to strengthen your mind” (Guo par. 1). Guo considers that permanent learning makes one’s mind strong. Thus, education lets people be prepared to challenging situations in life. Guo provides analog from sport to demonstrate his point of view. He writes that a good player has to work on his or her body all the time. The same is with mental conditioning. Mary Wollstonecraft, one of the first advocates of the rights of women, realizes that all people need to develop the strength of mind. Wollstonecraft writes that people always react to something new or unusual “because they want the activity of mind, because they have not cherished the virtues of the heart” (Austin 37). By asserting the rights of women, Wollstonecraft recognizes the importance of education to become an active member of society.

Education comprises a significant part of the social life. The purpose of education was explained by Nick Gibb, the Minister of Education in the United Kingdom in 2015. Gibb dwelled on that education formed a cornerstone of the economy and social life (Gibb par. 10). This statement describes the second significant purpose of education. Proper education is necessary for being able to live in society. When people study at schools, universities, or other institutions, they happen to be involved in various social situations. Also, educators provide students with knowledge concerning the proper behavior in society often. Seneca wrote, “they [liberal arts] are raw materials out of which a virtuous life can be built — such as they are indispensable to the functioning of a free society” (Austin 16). Thus, education is what makes people prepared to the life with others. It makes everybody familiar with the concepts of justice, equity, and freedom. Such identification of the purpose of education is rather limited at the same time if take into account that education is a much broader concept.

Kim Jones writes that when it comes to finding the solution to the particular problem, education becomes inevitable aspect of the proper decision. Education is crucial for addressing poverty issues or environmental problems. For example, Douglas contemplates that education is directly connected with freedom. The author takes slavery as an example. He writes, “Education goes hand in hand with freedom, and the only way to keep people enslaved is to prevent them from learning and acquiring knowledge” (Austin 46). Jones considers that there is no universal purpose of education because it is a too diverse phenomenon (par. 8). The aim of education is connected with the reasons to have it.

The importance of education cannot be overestimated. It is necessary to evaluate the reasons to have education in various spheres of life. First, education is vital for individual development. When the individual receives knowledge, it alters his or her vision of the world. Also, education promotes the development of critical skills. Thus, educated people know how to analyze different situations (“Why is Education So Important” par. 3). In addition, education is useful for the improvement of character. Education teaches individuals how to become civilized citizens and behave properly. Hsun Tzu uses the word “gentleman” to describe an educated man. Confucius’ follower believes that a proper education is necessary for staying human and making right choices in life. “Therefore, a gentleman will take care in selecting the community he intends to live in, and will choose men of breeding for his companions. In this way he wards off evil and meanness, and draws close to fairness and right” (Austin 10). Education makes the individual aware of the way the world works. An educated person does not believe in illusions.

The second reason to have the education is connected with the professional development. College graduates are more likely to find an interesting job in comparison to those who neglect education. People with education have the possibility to build careers and improve their financial situation (“Importance of Education in Society” par. 4). One may argue that education brings purely material rewards. Still, the feeling of personal growth from career achievements should not be overlooked as well. As Tzu states, “If you make use of the erudition of others and the explanations of gentlemen, then you will become honored and may make your way anywhere in the world” (Austin 12).

The third reason to have education refers to its significance to societies and nations. Kurniawan dwells on the connection of the lack of education with large scale problems such as poverty (1). The writer provides insights from the macroeconomic theory arguing that government’s investment in education results in a better productivity of the labor force. Consequently, people can perform better activities and receive high wages. Also, education makes the whole society aware of the challenges and ways of their overcoming. Even more, education leads to the achievement of the higher level of awareness. “It epitomizes the special characteristics of consciousness: being conscious of , not only as intent on objects but as turned in upon itself in Jasperian “split” — consciousness as consciousness of consciousness” (Austin 65).

The importance of education may be understood after the evaluation of the features of an educated person. Many people consider that an educated person knows a lot of facts and can remember information easily. Knowing facts does not make somebody an educated person. For example, one may memorize numerous things but fail to use them in practice. An educated person should have imagination and the ability to think and use acquired knowledge. Otherwise, no efficient result will be achieved. Al-Ghazali thinks that “effort to acquire knowledge is the worship of mind” (Austin 25). Thus, an educated person enjoys the process of learning something new and knows rationales for all efforts. An educated individual comprehends that education is not about having a diploma or certificate (Burdick par. 5). It is about learning how to live and become a better person.

McKay provides an interesting description of three features of educated people. The author believes that educated people do not wait for someone to entertain them. They always know what to do. Second, any educated person may entertain his or her friend. As far as such individuals know a variety of information, they face no difficulty in amusing others (McKay par. 8). The last distinctive feature of an educated person is open-mindedness. Such an individual is open to new suggestions and ideas. Educated people are not prejudiced or biased against something. They always enjoy learning something new even from the extremely different perspective because it broadens their scope of knowledge.

The role of education has always been important for people. Philosophers and educators of ancient civilizations realized the significance of knowledge acquisition. Nowadays, education has become an integral part of modern life. Education is often defined as the process of acquisition of new knowledge, skills, and habits. However, some scholars argue that such a definition does not reveal the true nature of education because it is more than having certificates or diplomas. Numerous views exist about the purpose of education, but most of them recognize the fact that education aims to improve lives of people. Reasons to have education also predetermine its significance. Thus, educated people are aware of many things in the surrounding world. They cannot be easily tricked. Also, they know the true value of knowledge. Besides, educated people have better opportunities for the professional development in comparison to those who do not have the education. Finally, education brings benefits to the nations. An educated society is a substantial advantage of every country. It is also important to be aware of what makes educated people better and different. Educated people are not only those who know a lot of facts. An educated individual realizes that being able to use knowledge is as important as having knowledge. All these factors demonstrate the significance of education in the modern society.

Austin, Michael. Reading the World: Ideas That Matter. New York City, New York: W. W. Norton & Company, 2010. Print.

Burdick, Eamon. An Educated Person . 2014. Web.

Education n.d. Web.

Importance of Education in Society n.d. Web.

Gibb, Nick. The purpose of education . 2015. Web.

Guo, Philip. The Main Purpose of Education . 2010. Web.

Jones, Kim. What is the purpose of education . 2012. Web.

Kurniawan, Budi. The Important of Education for Economic Growth . n.d. PDF file. 2016.

McKay, Brett. The 3 Characteristics of an Educated Man . 2011. Web.

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IvyPanda. (2020, May 14). What Is the Purpose of Education? https://ivypanda.com/essays/what-is-the-purpose-of-education/

"What Is the Purpose of Education?" IvyPanda , 14 May 2020, ivypanda.com/essays/what-is-the-purpose-of-education/.

IvyPanda . (2020) 'What Is the Purpose of Education'. 14 May.

IvyPanda . 2020. "What Is the Purpose of Education?" May 14, 2020. https://ivypanda.com/essays/what-is-the-purpose-of-education/.

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Importance Of Education Essay - 100, 200, 500 Words

Merriam-Webster defines “Education” as the knowledge and development resulting from the process of being educated. Education involves learning new skills and acquiring knowledge to have a better understanding of different disciplines. Here are a few sample essays on the importance of education.

• 100 Words Essay on The Importance of Education

Education is an important element in an individual's life to go ahead and find success . Parents, schools, and universities play a vital role in educating an individual. Education instils confidence, self-acceptance, and self-worth and makes a person more aware of their surroundings and issues faced by the world. In this competitive world, it is a must for an individual to be educated. Self-confidence is found more in an educated individual than in one who is uneducated. It helps people to improve their skills and work on better opportunities to make a living. Educated individuals are an asset to the nation and help a nation to grow.

200 Words Essay on The Importance of Education

500 words essay on the importance of education.

Education brings change and it helps an individual to understand their rights and responsibilities towards their family, society, nation, and world. It helps an individual to view the world and situation from a different perspective and fight against violence, injustice, corruption, and various other mishappenings. It makes a person more stable and wise. One can improve their chance of getting job opportunities with the aid of their expertise and degree. It opens several opportunities in various fields for an individual.

Education teaches a person to be self-sufficient. It brings equality to society. If everyone chooses to be educated, there will be equality among individuals and no one will look down on others with disrespect. Education makes a person productive and helps them to contribute to society efficiently. An educated person is an asset to society as well as the nation . It can be said that education is a staircase for a person's, society's, and nation's achievement and development. The future of a nation is dependent on the education of the present generation. It plays a significant influence in making and developing us, making us more optimistic about life and its objectives. An educated person tends to live a more meaningful and purposeful life than an uneducated individual.

Franz Grillparzer once said, “The uneducated person perceives only the individual phenomenon, the partly educated person the rule, and the educated person the exception". Education is necessary for individuals. It is one of the basic rights of an individual. It expedites quality learning and also inculcates belief, skills, knowledge, value, and moral habits. Education makes an individual’s life better and more peaceful. The first step of education is to teach an individual to write and read. Education makes people aware and literate. It opens the door to employment and certainly helps people to make a better living. It also improves and refines the communication skills of a person. It educates an individual to use the resources available to them pragmatically. One of the noteworthy aspects of education is its importance in spreading knowledge in society. The knowledge is passed from one generation to another when a person is educated. It is not one person who is educated but through one many are educated. It is a ray of light and hope for a better life.

Personality Development

Education makes a person socially, mentally, and intellectually strong as it increases knowledge level, and improves technical skills . It helps them to secure a better position in the corporate and educational sectors. It is a tool that benefits throughout life. Education plays an important role in the modern technological world. Education is not tough and costly like in earlier days when only rich people could afford to get their children educated and trained. There are many ways to enhance the education level in the present century. The whole criteria of getting educated have changed in this modernised era.

Education is now accessible to an individual of any age group. It is said that it is better late than never. Age limit can never be a barrier if the mind of a person is not limited. Schools have opened a curriculum in which a person can undergo homeschooling. Various distance learning programs are opened by Universities all over the world. We can study through the means of distance learning programs after high school while pursuing a job. The academic fee has also been made feasible to make the courses accessible for every individual.

Non-Governmental Organisations and Governmental organisations run various drives in which they come to an area and teach students . Parents and teachers play an important role in an individual’s life to help them to become well-educated people. It develops people's minds and removes a great barrier in society. It makes people noble and perfect. It enhances personal advancements, increases social health and progress, and economic progress.

Educated individuals are the assets of any nation . Through them, a nation advances as education removes the barrier of mindsets, provides knowledge and information, and makes a person a good listener and well-mannered. It provides an individual with a unique standard in life and prepares them to solve any family, social, national, and international level problems. Education helps in financial and mental stability and self–dependency. It instils confidence in a person which is one of the finest aspects of success and also boosts self–assurance.

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Home — Essay Samples — Education — Importance of Education

Essays on Importance of Education

Hook examples for importance of education essays, anecdotal hook.

Imagine a world where knowledge is the currency of progress, where the pursuit of education opens doors to endless opportunities. As we embark on a journey to explore the profound significance of education, let's delve into the transformative power it holds.

Quotation Hook

""Education is the most powerful weapon which you can use to change the world."" These words from Nelson Mandela underscore the transformative potential of education. Join me as we examine the impact of education on individuals and societies.

Educational Equality Hook

Access to quality education is a fundamental right. Explore the role of education in promoting equality, breaking down barriers, and addressing social disparities.

Empowerment Through Learning Hook

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Education is the process of facilitating learning, or the acquisition of knowledge, skills, values, morals, beliefs, habits, and personal development.

Education originated as transmission of cultural heritage from one generation to the next. Today, educational goals increasingly encompass new ideas such as liberation of learners, critical thinking about presented information, skills needed for the modern society, empathy and complex vocational skills.

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• Education Essay

Essay on Education

Nelson Mandela rightly said, “Education is the most important weapon to change the world.” Education plays an important role in the development of an individual and making him a knowledgeable citizen. It is the education that makes an individual self-reliant, helps to suppress the social evils and contribute towards the development of the society and nation as a whole.

Education helps in unravelling the mystery of nature. It enables us to understand and improve the working of our society. It creates conditions for a better life. Education brings out the capabilities to fight injustice happening in society. Every individual has the right to education.

Introduction

Education is a significant tool that provides knowledge, skill, technique, information and enables people to know their rights and duties towards their family, society and the nation. You can expand your vision and outlook to see the world around us. It changes our perception of life. Education builds up the ability to explore new things to enhance your creativity. Your creativity is a tool to develop the nation.

Importance of Education

People still don't realise what role education and being educated plays in our lives and society. So, before making people aware of education and working for their access, it is very important to understand the need and importance of education. Education includes traditional learning methods that include theories and modern methods that include practical implementation of the subjects.

In schools, education is categorised into four stages, and each stage is important for each student:

Primary 

Secondary 

Senior secondary

Education can be classified into Various Forms:

Formal education: teaches us the academic part of any course or class, skills, or theory.

Non Formal education: We learn from our community, culture, nation-based programs, and the society that we live in

Informal education: We learn from our life lessons, experiences, other people, their experiences, nature, surroundings, etc.

Education empowers everyone. It is an important aspect that shapes the modern and industrialised world. People need education to be able to cope up with the advancements in this competitive world. Following are some areas where education is needed:

Removing Poverty: Education helps in eradicating poverty from our society.  An educated person can secure a good job and take care of all the basic needs and requirements of his family.

Safety and Security against Crime: A well-educated person cannot be easily duped or become a victim of any crime. They can develop the ability to stand against injustice. 

Increases Productivity: Educated people are more productive. With the help of knowledge and skills, they can explore new ideas. 

Confidence: A good education doesn’t mean to go to schools and colleges only. Education helps to become self-dependent and build great confidence within them so that they are able to accomplish difficult tasks.

Improved Standard of Life: On getting an education, quality of life gets improved. Education helps you to secure good jobs by which you can fulfil your dreams of buying a house or car or other luxury things. 

Women Empowerment: Education helps in empowering women. Women can voice out themselves in the society against the injustice done to them. They can be self-reliant and need not be dependent on anyone. Women empowerment will bring a lot of development in society as well as in the nation.

Upliftment of the Economically Weaker Section: Education is the most significant ingredient to change the world. Illiterate people suffer the hardships of discrimination, untouchability and injustice prevailing in the society. With the advancement of education, the weaker section can improve their quality of life. 

Communication: Communication is related to education. Good education helps to communicate better with others. It also improves our skills such as speech, body language, etc. 

Development of a nation: The countries that focus on educating their citizens and have a higher education level are considered more developed nations in every aspect of their lives.

  Individual growth: An educated individual always stands out in a crowd of uneducated people. They will be able to make better life decisions because with education comes knowledge. When an individual knows something, they will be able to understand things in a better manner.

 Independent: Education acts as a catalyst for a human being to be independent. If an individual is educated enough, they can manage their own life without being dependent on anybody.

  Success: Education helps in framing our mindset in a positive direction, and with this mindset, people can make their lives better. With education comes a degree, and with a degree comes a lot of opportunities. You just have to make a better choice for yourself, and everything will fall in place.

Talking particularly about India, education is a constitutional right of every citizen irrespective of caste, creed, race, religion, gender, etc. That’s the status given to education in India because educated people are always treated well and are well respected everywhere in the world.

Role of Education in Society

Education is the social institution through which the society provides its members with knowledge, facts, job skills and values. One of the most important roles of education is that it improves personal lives and helps society to run smoothly. As mentioned above, poverty can be eradicated and every individual can contribute towards the development of the country.

Education Creates a Better Society: An educated person is more likely to develop better moral and ethical values as compared to an uneducated person. Education brings equal opportunity for everyone and educated people will be able to create a better society. 

Education is the Backbone of Society: Education is an integral part of human society. Lack of education gives birth to numerous social problems like poor health, conflicts, and poor living standards. Education helps people overcome all problems by finding better solutions. 

Education Encourages Innovation and Creativity: Education leads to innovation. Innovation and creativity can only occur when skilled people know how to advance with different technologies. Educated people always can solve problems with the help of better techniques. 

Education Creates a Better Human Being: Education is the most powerful weapon by which the entire perspective of the world can be changed. Through education, a person can develop good moral values. It helps us to become a better person in life. 

Understanding the Responsibilities: As a social being, it becomes the responsibility of every individual to give something back to society and make it a better place for our next generation. An educated person is aware of his personal and social responsibilities.

Education helps in shaping the values of an individual. It helps individuals develop their moral values, humbleness, sympathy and empathy towards society, etc.

Students or any individual learn to express their viewpoints by reading, writing, learning. And these qualities or skills are taught with the help of education and nothing else.

Steps Taken to promote Education:

After discussing the importance of education, awareness is the next big step. People, especially those living in remote areas, should be aware and should have access to a better education system. The government has taken several steps for this purpose. It has started various initiatives to make education accessible to all and improve the quality of education for the betterment of every student. 

Some of the Prominent Steps:

The formation of the Right to Education Act, 2009 made education a fundamental right for every child belonging to 6-14 years.

Sarva Shiksha Abhiyan

Adult education and national development scheme

Beti bachao, beti padhao

Midday meal scheme and many more.

Various other initiatives that the government has taken are Udaan, Saksham, Pragati, etc., to make education accessible to every part of the county.

Conclusion:

Education is the pathway for a nation’s progress. Education is the backbone of society. The government should take all measures to provide education to every individual of the country. This will bring equality among people and when people improvise their way of living, they become more responsible towards society.

The literacy rate of more developed nations is also high, and the literacy of every nation depends upon its education system. The government undoubtedly has made laws and formulated schemes, but implementing those schemes is a major task. 

The government, along with co-operation with the citizens, should make the society and nation a better place to live in. The growth of every nation depends upon the kind of population it has. A well-educated population will make a well-developed nation.

FAQs on Education Essay

1) Why is education important?

Education is important for the development of an individual. It is the most powerful weapon by which a person can contribute towards the development of the society and nation as a whole.

2) How is education a pathway to success?

Education provides job opportunities and also helps to expand your vision and change your outlook to see the world around us.

3) How can education help the economically backward people?

Uneducated or illiterate people do not have the ability to overcome hardships like discrimination, untouchability, and injustice. When these people get basic education, then they can become self-reliant and stand for their rights. With the advancement of education, they can improve their standard of living and poverty can be eradicated from the face of the Earth.

4) How are women empowered through education?

Education helps in empowering women. Women can voice out themselves in the society against the injustice done to them. They can be self-dependent. Women empowerment will bring a lot of development in society as well as in the nation.

5) What are the roles that education plays?

Education is vital in shaping the world and society. An educated society forms an educated nation. It is essential in creating a positive mindset and positive skills in an individual.

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Persuasive Essay: Why is Education Important in Our Society?

Introduction.

Education is more than just learning from books, and it is a shame that a lot of schools do not see that it is more than just a curriculum and school score. A good education can teach a child how to learn so that the child may take up independent learning as an adult. Education may also teach a child how to reason so that a child does not grow up to be ignorant.

I will show you the two best reasons why education is important in our society.

Persuasive point 1

The biggest selling point for education in our society is the fact that it helps people learn “how” to learn. It is not about the knowledge they accumulate, it is the way a child is taught how to “learn” things. A child may come away from school not knowing a lot of the course, but if that child has been taught how to learn, then that child may become an adult that learns everything he or she needs in life. Otherwise, that child may grow up to be a person that cannot see the obvious because he or she cannot reason and consciously learn new things.

Persuasive point 2

Education teaches people how to reason, and if they are taught how to reason well, then they help subdue their own thoughts of ignorance. For example, there are lots of posts and websites on the Internet about childhood vaccinations and how dangerous they are. Ignorant people than never learned how to reason will look at them, believe them and support them. If a person is taught how to reason then he or she will know how to recognize empirical evidence.

That person would look at all the people in the US that have had childhood injections (most of them) and then look at all the people with autism. They would reason that if childhood vaccinations caused autism then most of the people in the US would have autism. If a person is taught how to reason then that person may see how people that smoke seem more likely to develop emphysema than people that do not smoke. They would then reason there is a link between smoking and emphysema. This sort of reasoning can be taught in schools, and if children are not taught it then they walk around risking their children’s lives by not vaccinating them, and walk around smoking because their daddy smoked for years and it never hurt him.

If education is not seen as important, then one day it will just be all about school scores and hitting the factors of a curriculum. There will be a day when children start to hate learning because school put them off it for life (this already happens in some cases). Plus, without education teaching people how to reason things out and teaching them how to separate what is fact from what is faulty evidence, then our society will become more and more ignorant until a smarter country simply marches over and takes our country from under out ignorant noses.

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What Is Education For?

Read an excerpt from a new book by Sir Ken Robinson and Kate Robinson, which calls for redesigning education for the future.

What is education for? As it happens, people differ sharply on this question. It is what is known as an “essentially contested concept.” Like “democracy” and “justice,” “education” means different things to different people. Various factors can contribute to a person’s understanding of the purpose of education, including their background and circumstances. It is also inflected by how they view related issues such as ethnicity, gender, and social class. Still, not having an agreed-upon definition of education doesn’t mean we can’t discuss it or do anything about it.

We just need to be clear on terms. There are a few terms that are often confused or used interchangeably—“learning,” “education,” “training,” and “school”—but there are important differences between them. Learning is the process of acquiring new skills and understanding. Education is an organized system of learning. Training is a type of education that is focused on learning specific skills. A school is a community of learners: a group that comes together to learn with and from each other. It is vital that we differentiate these terms: children love to learn, they do it naturally; many have a hard time with education, and some have big problems with school.

There are many assumptions of compulsory education. One is that young people need to know, understand, and be able to do certain things that they most likely would not if they were left to their own devices. What these things are and how best to ensure students learn them are complicated and often controversial issues. Another assumption is that compulsory education is a preparation for what will come afterward, like getting a good job or going on to higher education.

So, what does it mean to be educated now? Well, I believe that education should expand our consciousness, capabilities, sensitivities, and cultural understanding. It should enlarge our worldview. As we all live in two worlds—the world within you that exists only because you do, and the world around you—the core purpose of education is to enable students to understand both worlds. In today’s climate, there is also a new and urgent challenge: to provide forms of education that engage young people with the global-economic issues of environmental well-being.

This core purpose of education can be broken down into four basic purposes.

Education should enable young people to engage with the world within them as well as the world around them. In Western cultures, there is a firm distinction between the two worlds, between thinking and feeling, objectivity and subjectivity. This distinction is misguided. There is a deep correlation between our experience of the world around us and how we feel. As we explored in the previous chapters, all individuals have unique strengths and weaknesses, outlooks and personalities. Students do not come in standard physical shapes, nor do their abilities and personalities. They all have their own aptitudes and dispositions and different ways of understanding things. Education is therefore deeply personal. It is about cultivating the minds and hearts of living people. Engaging them as individuals is at the heart of raising achievement.

The Universal Declaration of Human Rights emphasizes that “All human beings are born free and equal in dignity and rights,” and that “Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms.” Many of the deepest problems in current systems of education result from losing sight of this basic principle.

Schools should enable students to understand their own cultures and to respect the diversity of others. There are various definitions of culture, but in this context the most appropriate is “the values and forms of behavior that characterize different social groups.” To put it more bluntly, it is “the way we do things around here.” Education is one of the ways that communities pass on their values from one generation to the next. For some, education is a way of preserving a culture against outside influences. For others, it is a way of promoting cultural tolerance. As the world becomes more crowded and connected, it is becoming more complex culturally. Living respectfully with diversity is not just an ethical choice, it is a practical imperative.

There should be three cultural priorities for schools: to help students understand their own cultures, to understand other cultures, and to promote a sense of cultural tolerance and coexistence. The lives of all communities can be hugely enriched by celebrating their own cultures and the practices and traditions of other cultures.

Education should enable students to become economically responsible and independent. This is one of the reasons governments take such a keen interest in education: they know that an educated workforce is essential to creating economic prosperity. Leaders of the Industrial Revolution knew that education was critical to creating the types of workforce they required, too. But the world of work has changed so profoundly since then, and continues to do so at an ever-quickening pace. We know that many of the jobs of previous decades are disappearing and being rapidly replaced by contemporary counterparts. It is almost impossible to predict the direction of advancing technologies, and where they will take us.

How can schools prepare students to navigate this ever-changing economic landscape? They must connect students with their unique talents and interests, dissolve the division between academic and vocational programs, and foster practical partnerships between schools and the world of work, so that young people can experience working environments as part of their education, not simply when it is time for them to enter the labor market.

Education should enable young people to become active and compassionate citizens. We live in densely woven social systems. The benefits we derive from them depend on our working together to sustain them. The empowerment of individuals has to be balanced by practicing the values and responsibilities of collective life, and of democracy in particular. Our freedoms in democratic societies are not automatic. They come from centuries of struggle against tyranny and autocracy and those who foment sectarianism, hatred, and fear. Those struggles are far from over. As John Dewey observed, “Democracy has to be born anew every generation, and education is its midwife.”

For a democratic society to function, it depends upon the majority of its people to be active within the democratic process. In many democracies, this is increasingly not the case. Schools should engage students in becoming active, and proactive, democratic participants. An academic civics course will scratch the surface, but to nurture a deeply rooted respect for democracy, it is essential to give young people real-life democratic experiences long before they come of age to vote.

Eight Core Competencies

The conventional curriculum is based on a collection of separate subjects. These are prioritized according to beliefs around the limited understanding of intelligence we discussed in the previous chapter, as well as what is deemed to be important later in life. The idea of “subjects” suggests that each subject, whether mathematics, science, art, or language, stands completely separate from all the other subjects. This is problematic. Mathematics, for example, is not defined only by propositional knowledge; it is a combination of types of knowledge, including concepts, processes, and methods as well as propositional knowledge. This is also true of science, art, and languages, and of all other subjects. It is therefore much more useful to focus on the concept of disciplines rather than subjects.

Disciplines are fluid; they constantly merge and collaborate. In focusing on disciplines rather than subjects we can also explore the concept of interdisciplinary learning. This is a much more holistic approach that mirrors real life more closely—it is rare that activities outside of school are as clearly segregated as conventional curriculums suggest. A journalist writing an article, for example, must be able to call upon skills of conversation, deductive reasoning, literacy, and social sciences. A surgeon must understand the academic concept of the patient’s condition, as well as the practical application of the appropriate procedure. At least, we would certainly hope this is the case should we find ourselves being wheeled into surgery.

The concept of disciplines brings us to a better starting point when planning the curriculum, which is to ask what students should know and be able to do as a result of their education. The four purposes above suggest eight core competencies that, if properly integrated into education, will equip students who leave school to engage in the economic, cultural, social, and personal challenges they will inevitably face in their lives. These competencies are curiosity, creativity, criticism, communication, collaboration, compassion, composure, and citizenship. Rather than be triggered by age, they should be interwoven from the beginning of a student’s educational journey and nurtured throughout.

From Imagine If: Creating a Future for Us All by Sir Ken Robinson, Ph.D and Kate Robinson, published by Penguin Books, an imprint of Penguin Publishing Group, a division of Penguin Random House, LLC. Copyright © 2022 by the Estate of Sir Kenneth Robinson and Kate Robinson.

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Home  /  News  /  Why Is Education Important? The Power Of An Educated Society

Why Is Education Important? The Power Of An Educated Society

Looking for an answer to the question of why is education important? We address this query with a focus on how education can transform society through the way we interact with our environment. 

Whether you are a student, a parent, or someone who values educational attainment, you may be wondering how education can provide quality life to a society beyond the obvious answer of acquiring knowledge and economic growth. Continue reading as we discuss the importance of education not just for individuals but for society as a whole. 

Harness the power of education to build a more sustainable modern society with a degree from  Unity Environmental University .

How Education Is Power: The Importance Of Education In Society

Why is education so important? Nelson Mandela famously said, “Education is the most powerful weapon which you can use to change the world.” An educated society is better equipped to tackle the challenges that face modern America, including:

• Climate change
• Social justice
• Economic inequality

Education is not just about learning to read and do math operations. Of course, gaining knowledge and practical skills is part of it, but education is also about values and critical thinking. It’s about finding our place in society in a meaningful way. 

Environmental Stewardship

A  study from 2022 found that people who belong to an environmental stewardship organization, such as the Leave No Trace Center for Outdoor Ethics, are likely to have a higher education level than those who do not. This suggests that quality education can foster a sense of responsibility towards the environment.

With the effects of climate change becoming increasingly alarming, this particular importance of education is vital to the health, safety, and longevity of our society. Higher learning institutions can further encourage environmental stewardship by adopting a  framework of sustainability science .

The Economic Benefits Of Education

Higher education can lead to better job opportunities and higher income. On average, a  person with a bachelor’s degree will make $765,000 more  in their lifetime than someone with no degree. Even with the rising costs of tuition, investment in higher education pays off in the long run. In 2020, the return on investment (ROI) for a college degree was estimated to be  13.5% to 35.9% . 

Green jobs  like environmental science technicians and solar panel installers  have high demand projections for the next decade. Therefore, degrees that will prepare you for one of these careers will likely yield a high ROI. And, many of these jobs only require an  associate’s degree or certificate , which means lower overall education costs. 

Unity  helps students maximize their ROI with real-world experience in the field as an integral part of every degree program. 

10 Reasons Why School Is Important

Education is not just an individual pursuit but also a societal one.  In compiling these reasons, we focused on the question, “How does education benefit society?” Overall, higher education has the power to transform:

• Individuals’ sense of self
• Interpersonal relationships
• Social communities
• Professional communities

Cognitive Development

Neuroscience research  has proven that the brain is a muscle that can retain its neuroplasticity throughout life. However, like other muscles, it must receive continual exercise to remain strong. Higher education allows people of any age to improve their higher-level cognitive abilities like problem-solving and decision-making. This can make many parts of life feel more manageable and help society run smoothly. 

Emotional Intelligence

Emotional intelligence is key to workplace success.  Studies  show that people with emotional intelligence exhibit more:

• Self-awareness
• Willingness to try new things
• Innovative thinking
• Active listening
• Collaboration skills
• Problem-solving abilities

By attending higher education institutions that value these soft skills, students can improve their emotional intelligence as part of their career development in college.

Technological Literacy

Many careers in today’s job market use advanced technology. To prepare for these jobs, young people likely won’t have access to these technologies to practice on their own. That’s part of why so many STEM career paths require degrees. It’s essential to gain technical knowledge and skills through a certified program to safely use certain technologies. And, educated scientists are  more likely to make new technological discoveries .

Cultural Awareness

Education exposes individuals to different cultures and perspectives. Being around people who are different has the powerful ability to foster acceptance. Acceptance benefits society as a whole. It increases innovation and empathy. 

College also gives students an opportunity to practice feeling comfortable in situations where there are people of different races, genders, sexualities, and abilities. Students can gain an understanding of how to act respectfully among different types of people, which is an important skill for the workplace. This will only become more vital as our world continues to become more globalized.

Ethical and Moral Development

Another reason why school is important is that it promotes ethical and moral development. Many schools require students to take an ethics course in their general education curriculum. However, schools can also encourage character development throughout their programs by using effective pedagogical strategies including:

• Class debates and discussions
• Historical case studies
• Group projects

Unity’s distance learning programs  include an ethical decision-making class in our core curriculum. 

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Communication Skills

Effective written and verbal communication skills are key for personal and professional success. Higher education programs usually include at least one communication course in their general education requirements. Often the focus in these classes is on writing skills, but students can also use college as an opportunity to hone their presentation and public speaking skills. Courses such as  Multimedia Communication for Environmental Professionals  provide many opportunities for this. 

Civic Engagement

According to a  Gallup survey , people with higher education degrees are:

• More likely to participate in civic activities such as voting and volunteering
• Less likely to commit crimes
• More likely to get involved in their local communities

All these individual acts add up to make a big difference in society. An educated electorate is less likely to be swayed by unethical politicians and, instead, make choices that benefit themselves and their community. Because they are more involved, they are also more likely to hold elected officials accountable.

Financial Stability

The right degree can significantly expand your career opportunities and improve your long-term earning potential. Not all degrees provide the same level of financial stability, so it’s important to research expected salary offers after graduation and job demand outlook predictions for your desired field. Consider the return on investment for a degree from an affordable private school such as  Unity Environmental University .

Environmental Awareness

We have already discussed why education is important for environmental stewardship. Education can also lead to better environmental practices in the business world. By building empathy through character education and ethics courses, institutions can train future business leaders to emphasize human rights and sustainability over profits. All types and sizes of businesses can incorporate sustainable practices, but awareness of the issues and solutions is the first step.

Lifelong Learning

The reasons why education is important discussed so far focus on institutional education. However, education can happen anywhere. Attending a university that values all kinds of learning will set students up with the foundation to become lifelong learners.  Research  demonstrates that lifelong learners tend to be healthier and more fulfilled throughout their lives. When societies emphasize the importance of education, they can boost their overall prosperity.

The Role Of Unity Environmental University In Society

Environmentally conscious education is extremely valuable and should be accessible to all.   Unity Environmental University  offers tuition prices that are comparable to public universities, and financial aid is available to those who qualify. Courses last five weeks so that students can focus on only one class at a time. This ensures all learners are set up for academic success. 

Unity believes in supporting students holistically to maximize the power of education. This includes mental health services,  experiential learning opportunities , and  job placement assistance . Students in our  hybrid programs  can take classes at several field stations throughout Maine and enjoy the beautiful nature surrounding the campus for outdoor recreation.

Sustainable Initiatives

Some highlights from Unity Environmental University’s many sustainable initiatives:

• All programs include at least one sustainability learning outcome
• All research courses are focused on sustainability research
• Reduced building energy use by 25% across campus
• 100% of food waste is recycled into energy 
• Campus features a  net-zero LEED Platinum-certified classroom/office building

While many schools value sustainability, Unity stands out because  everything  we do is about sustainability. We also recognize our responsibility to model how a sustainable business can operate in a manner that’s fiscally viable and socially responsible.

Make An Impact At Unity Environmental University

While the phrase ‘education is power’ may sound cliche, it is also resoundingly true. Higher education has the power to transform individuals and societies. Unity Environmental University understands its power to make a positive impact on the world. That’s why we were the first university to divest from fossil fuels. 

This year, we celebrated our  largest incoming class ever , showing that students want an education system that aligns with their values. In addition to our commitment to sustainability, we offer flexibility to students with start dates all year round for our  online degree programs .

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100 Words Essay On Importance Of Education In English

Education is the process of receiving or giving systematic instruction, especially at a school or university. While some may define education as an enlightening experience. The word education is derived from the Latin word Educare.

Education has come a long way since time immemorial and has been ever growing till date. There are a lot of modifications and changes taking place with education every now and then. 

The importance of education is far beyond what one can think. It helps one develop critical skills like decision-making, mental agility, problem-solving, and logical thinking. People face problems in their professional as well as personal lives. In such situations, their ability to make rational and informed decisions comes from how educated and self-aware they are.

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"The Purpose of Education"

Author:  King, Martin Luther, Jr. (Morehouse College)

Date:  January 1, 1947 to February 28, 1947

Location:  Atlanta, Ga.

Genre:  Published Article

Topic:  Martin Luther King, Jr. - Political and Social Views

Writing in the campus newspaper, the  Maroon Tiger , King argues that education has both a utilitarian and a moral function. 1  Citing the example of Georgia’s former governor Eugene Talmadge, he asserts that reasoning ability is not enough. He insists that character and moral development are necessary to give the critical intellect humane purposes. King, Sr., later recalled that his son told him, “Talmadge has a Phi Beta Kappa key, can you believe that? What did he use all that precious knowledge for? To accomplish what?” 2

As I engage in the so-called “bull sessions” around and about the school, I too often find that most college men have a misconception of the purpose of education. Most of the “brethren” think that education should equip them with the proper instruments of exploitation so that they can forever trample over the masses. Still others think that education should furnish them with noble ends rather than means to an end.

It seems to me that education has a two-fold function to perform in the life of man and in society: the one is utility and the other is culture. Education must enable a man to become more efficient, to achieve with increasing facility the ligitimate goals of his life.

Education must also train one for quick, resolute and effective thinking. To think incisively and to think for one’s self is very difficult. We are prone to let our mental life become invaded by legions of half truths, prejudices, and propaganda. At this point, I often wonder whether or not education is fulfilling its purpose. A great majority of the so-called educated people do not think logically and scientifically. Even the press, the classroom, the platform, and the pulpit in many instances do not give us objective and unbiased truths. To save man from the morass of propaganda, in my opinion, is one of the chief aims of education. Education must enable one to sift and weigh evidence, to discern the true from the false, the real from the unreal, and the facts from the fiction.

The function of education, therefore, is to teach one to think intensively and to think critically. But education which stops with efficiency may prove the greatest menace to society. The most dangerous criminal may be the man gifted with reason, but with no morals.

The late Eugene Talmadge, in my opinion, possessed one of the better minds of Georgia, or even America. Moreover, he wore the Phi Beta Kappa key. By all measuring rods, Mr. Talmadge could think critically and intensively; yet he contends that I am an inferior being. Are those the types of men we call educated?

We must remember that intelligence is not enough. Intelligence plus character—that is the goal of true education. The complete education gives one not only power of concentration, but worthy objectives upon which to concentrate. The broad education will, therefore, transmit to one not only the accumulated knowledge of the race but also the accumulated experience of social living.

If we are not careful, our colleges will produce a group of close-minded, unscientific, illogical propagandists, consumed with immoral acts. Be careful, “brethren!” Be careful, teachers!

1.  In 1925, the  Maroon Tiger  succeeded the  Athenaeum  as the campus literary journal at Morehouse. In the first semester of the 1947–1948 academic year, it won a First Class Honor Rating from the Associated Collegiate Press at the University of Minnesota. The faculty adviser to the  Maroon Tiger  was King’s English professor, Gladstone Lewis Chandler. King’s “The Purpose of Education” was published with a companion piece, “English Majors All?” by a fellow student, William G. Pickens. Among the many prominent black academicians and journalists who served an apprenticeship on the  Maroon Tiger  staff were Lerone Bennett, Jr., editor of  Ebony ; Brailsford R. Brazeal, dean of Morehouse College; S. W. Garlington, city editor of New York’s  Amsterdam News ; Hugh Gloster, president of Morehouse College; Emory O. Jackson, editor of the  Birmingham World ; Robert E. Johnson, editor of  Jet ; King D. Reddick of the  New York Age ; Ira De A. Reid, chair of the Sociology Department at Atlanta University; and C. A. Scott, editor and general manager of the  Atlanta Daily World . See  The Morehouse Alumnus , July 1948, pp. 15–16; and Edward A. Jones,  A Candle in the Dark: A History of Morehouse College  (Valley Forge, Pa.: Judson Press, 1967), pp. 174, 260, 289–292.

2.  Martin Luther King, Sr., with Clayton Riley,  Daddy King: An Autobiography  (New York: William Morrow, 1980), p. 143. In an unpublished autobiographical statement, King, Sr., remembered a meeting between Governor Eugene Talmadge and a committee of blacks concerning the imposition of the death penalty on a young black man for making improper remarks to a white woman. King, Sr., reported that Talmadge “sent us away humiliated, frustrated, insulted, and without hope of redress” (“The Autobiography of Daddy King as Told to Edward A. Jones” [n.d.], p. 40; copy in CKFC). Six months before the publication of King’s article, Georgia’s race-baiting former governor Eugene Talmadge had declared in the midst of his campaign for a new term as governor that “the only issue in this race is White Supremacy.” On 12 November, the black General Missionary Baptist Convention of Georgia designated his inauguration date, 9 January 1947, as a day of prayer. Talmadge died three weeks before his inauguration. See William Anderson,  The Wild Man from Sugar Creek: The Political Career of Eugene Talmadge  (Baton Rouge: Louisiana State University Press, 1975), pp. 226–237; Joseph L. Bernd, “White Supremacy and the Disfranchisement of Blacks in Georgia, 1946,”  Georgia Historical Quarterly  66 (Winter 1982): 492–501; Clarence M. Wagner,  Profiles of Black Georgia Baptists  (Atlanta: Bennett Brothers, 1980), p. 104; and Benjamin E. Mays,  Born to Rebel: An Autobiography  (Athens: University of Georgia Press, 1987), pp. 221–223.

Source:   Maroon Tiger  (January-February 1947): 10.  

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Importance of Education in Our Society

• Updated on  
• May 20, 2023

“Education is the most powerful weapon we can use to change the world!” Nelson Mandela said these impactful words in his Importance of Education in Society speech . Education is a stairway to the growth and development of humankind . Education shapes society into a better world. It is essential to understand the importance of education in today’s society . Let’s explore the importance of education in our society in this blog.

What is Education?

In simple words, education is a process of learning or acquiring knowledge, skills, values, morals, beliefs, and habits. There are several steps involved in the entire process of obtaining and providing education. It includes teaching, training, discussion, research, storytelling, and similar other interactive activities. Education can be both formal and informal through the method of teaching which is called pedagogy. Formal education is achieved through educational institutions such as preschool, primary school, secondary school, colleges, and universities. However, informal education comes from self-directed learning, evidence-based learning, open learning, and electronic learning. Education in any form reforms the life of an individual and the society as a whole. Let us try to understand why it is important to seek education and what is the importance of education in our society.

Also Read: Essay on Education System

What is the Importance of Education in Society?

Education is important in every society. It is a source of growth and development to shape the lives of other individuals and achieve a better society. 

The importance of education in modern society is even more. The present generation needs education to achieve better employment opportunities and turn themselves into better citizens. Securing a higher-income job through education is only possible when people realize the importance of literacy and education for society. Modern society has modern problems and by developing problem-solving skills, the educated sector can solve many human issues. The meaning and importance of education in society only become clear when we see economic growth. The academicians and educated employees work toward achieving economic goals. Their achievements transform the lives of people belonging to marginalized communities as well.

A country‘s economic prosperity is highly dependent on the educated population they have. 

Also Read:  Myths about Indian Education System

What is the Importance of Education in Indian society?

Indian society is one of the oldest civilizations where education is promoted. India is home to the oldest Gurukul to IITs and IIMs and the country’s literacy rate is at 75%. Kerala has achieved the maximum literacy rate of 93% while Bihar is the least literate state in India with a literacy rate of 63.82%. At the all-India level, the literacy rate above 15 years old adults is 69.3%, and that among males is 78.8% and females is 59.3%. A rural-Urban gap existed in the adult literacy rate for both females and males. The importance of female education in society has always been a social concern in India. Women in India were educated less due to the traditional belief that a girl child is married early and takes care of the household. Eventually, people realized the importance of girl child education in society. Women are equally right to seek education as men. In fact, women have outperformed men in several competitive and national exams. When a woman is educated, the entire society is educated. But when a man is educated, only he is educated. If we truly believe in the education system and its implication in daily life, then we have to promote education among girls. Only after imparting knowledge to women in society, a nation will progress together. 

Also Read: Unique Ways to Fund Your Education for Higher Studies

What is the Importance of Educational Institutions in Society?

The global literacy rate for all people aged 15 and above is 86.3%. The global literacy rate for all males is 90.0%, and the rate for all females is 82.7%. This clearly shows the gap between people and opportunities. Educational institutions are a source of formal education for society. They are sources to dissipate education and its importance. Institutions teach the importance of educational psychology to society. At institutes, the students are also made aware of the importance of the sociology of education to society. Last, but not least, the importance of peace education in our society determines the brotherhood in the nation.

Institutes are the building blocks of a peaceful and progressive society. Every nation should work upon building as many educational institutions as possible. Providing quality and world-class education is essential to make the youth as competitive and self-reliant as possible. Presently there are thousands of universities all around the world yet students struggle to find admission in a college. This gap needs to be bridged with alternative sources.

Importance of Education in Society Quotes

“The roots of education are bitter, but the fruit is sweet.” – Aristotle

Live as if you were to die tomorrow. Learn as if you were to live forever.” ― Mahatma Gandhi

“Education without values, as useful as it is, seems rather to make man a more clever devil.” ― C.S. Lewis

“The more that you read, the more things you will know, the more that you learn, the more places you’ll go.”– Dr. Seuss

“Change is the end result of all true learning.” -Leo Buscaglia

“Education is not the filling of a pail, but the lighting of a fire.” ― W.B. Yeats

Education is what remains after one has forgotten what one has learned in school. – Albert Einstein

Also Read: Importance of Education in Life

In simple words, education is a process of learning or acquiring knowledge, skills, values, morals, beliefs, and habits.

The importance of female education in society has always been a social concern in India. Women in India were educated less due to the traditional belief that a girl child is married early and takes care of the household.

A country‘s economic prosperity is highly dependent on the educated population they have.

It is important to realize the importance of education in today’s society because even in the 21st century many fight for the right to education and are unaware of the importance of education in our society. We hope that this blog helps you understand the importance of education in society. Education is the primary step towards a prosperous life and giving back to society. Do not hold back from dreaming big! If you wish to pursue your studies abroad, contact our Leverage Edu experts today.

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Education in society is very important as they not only secure their lives with correct decisions but also deal logically, practically, and cordially with the norms, policies, regulations, beliefs framed by the government or higher authorities for a better living.

A blog explains the importance of education in every aspect and why it is important to pursue it. Thank you for sharing this blog with us. It was a valuable piece of information.

Thank you for the comment, Dev!

Education helps to determine the quality of one’s life as it improves one’s knowledge, skills, and personality. It also helps get employment and increases the growth and development of the country. It also teaches us the fundamental values of life and become more mature and knowledgeable by having our own opinions to express our points of view efficiently. Education can also make you live independently. Therefore, I agree that education is the primary step towards a prosperous life and giving back to society. Thank you for sharing this detailed and informative content with us. I hope that everyone understands the value of education and seeks the right to education.

Thank you, Dev, for your valuable insights on the importance of education.

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Philosophy of Education

Philosophy of education is the branch of applied or practical philosophy concerned with the nature and aims of education and the philosophical problems arising from educational theory and practice. Because that practice is ubiquitous in and across human societies, its social and individual manifestations so varied, and its influence so profound, the subject is wide-ranging, involving issues in ethics and social/political philosophy, epistemology, metaphysics, philosophy of mind and language, and other areas of philosophy. Because it looks both inward to the parent discipline and outward to educational practice and the social, legal, and institutional contexts in which it takes place, philosophy of education concerns itself with both sides of the traditional theory/practice divide. Its subject matter includes both basic philosophical issues (e.g., the nature of the knowledge worth teaching, the character of educational equality and justice, etc.) and problems concerning specific educational policies and practices (e.g., the desirability of standardized curricula and testing, the social, economic, legal and moral dimensions of specific funding arrangements, the justification of curriculum decisions, etc.). In all this the philosopher of education prizes conceptual clarity, argumentative rigor, the fair-minded consideration of the interests of all involved in or affected by educational efforts and arrangements, and informed and well-reasoned valuation of educational aims and interventions.

Philosophy of education has a long and distinguished history in the Western philosophical tradition, from Socrates’ battles with the sophists to the present day. Many of the most distinguished figures in that tradition incorporated educational concerns into their broader philosophical agendas (Curren 2000, 2018; Rorty 1998). While that history is not the focus here, it is worth noting that the ideals of reasoned inquiry championed by Socrates and his descendants have long informed the view that education should foster in all students, to the extent possible, the disposition to seek reasons and the ability to evaluate them cogently, and to be guided by their evaluations in matters of belief, action and judgment. This view, that education centrally involves the fostering of reason or rationality, has with varying articulations and qualifications been embraced by most of those historical figures; it continues to be defended by contemporary philosophers of education as well (Scheffler 1973 [1989]; Siegel 1988, 1997, 2007, 2017). As with any philosophical thesis it is controversial; some dimensions of the controversy are explored below.

This entry is a selective survey of important contemporary work in Anglophone philosophy of education; it does not treat in detail recent scholarship outside that context.

1. Problems in Delineating the Field

2. analytic philosophy of education and its influence, 3.1 the content of the curriculum and the aims and functions of schooling, 3.2 social, political and moral philosophy, 3.3 social epistemology, virtue epistemology, and the epistemology of education, 3.4 philosophical disputes concerning empirical education research, 4. concluding remarks, other internet resources, related entries.

The inward/outward looking nature of the field of philosophy of education alluded to above makes the task of delineating the field, of giving an over-all picture of the intellectual landscape, somewhat complicated (for a detailed account of this topography, see Phillips 1985, 2010). Suffice it to say that some philosophers, as well as focusing inward on the abstract philosophical issues that concern them, are drawn outwards to discuss or comment on issues that are more commonly regarded as falling within the purview of professional educators, educational researchers, policy-makers and the like. (An example is Michael Scriven, who in his early career was a prominent philosopher of science; later he became a central figure in the development of the field of evaluation of educational and social programs. See Scriven 1991a, 1991b.) At the same time, there are professionals in the educational or closely related spheres who are drawn to discuss one or another of the philosophical issues that they encounter in the course of their work. (An example here is the behaviorist psychologist B.F. Skinner, the central figure in the development of operant conditioning and programmed learning, who in works such as Walden Two (1948) and Beyond Freedom and Dignity (1972) grappled—albeit controversially—with major philosophical issues that were related to his work.)

What makes the field even more amorphous is the existence of works on educational topics, written by well-regarded philosophers who have made major contributions to their discipline; these educational reflections have little or no philosophical content, illustrating the truth that philosophers do not always write philosophy. However, despite this, works in this genre have often been treated as contributions to philosophy of education. (Examples include John Locke’s Some Thoughts Concerning Education [1693] and Bertrand Russell’s rollicking pieces written primarily to raise funds to support a progressive school he ran with his wife. (See Park 1965.)

Finally, as indicated earlier, the domain of education is vast, the issues it raises are almost overwhelmingly numerous and are of great complexity, and the social significance of the field is second to none. These features make the phenomena and problems of education of great interest to a wide range of socially-concerned intellectuals, who bring with them their own favored conceptual frameworks—concepts, theories and ideologies, methods of analysis and argumentation, metaphysical and other assumptions, and the like. It is not surprising that scholars who work in this broad genre also find a home in the field of philosophy of education.

As a result of these various factors, the significant intellectual and social trends of the past few centuries, together with the significant developments in philosophy, all have had an impact on the content of arguments and methods of argumentation in philosophy of education—Marxism, psycho-analysis, existentialism, phenomenology, positivism, post-modernism, pragmatism, neo-liberalism, the several waves of feminism, analytic philosophy in both its ordinary language and more formal guises, are merely the tip of the iceberg.

Conceptual analysis, careful assessment of arguments, the rooting out of ambiguity, the drawing of clarifying distinctions—all of which are at least part of the philosophical toolkit—have been respected activities within philosophy from the dawn of the field. No doubt it somewhat over-simplifies the complex path of intellectual history to suggest that what happened in the twentieth century—early on, in the home discipline itself, and with a lag of a decade or more in philosophy of education—is that philosophical analysis came to be viewed by some scholars as being the major philosophical activity (or set of activities), or even as being the only viable or reputable activity. In any case, as they gained prominence and for a time hegemonic influence during the rise of analytic philosophy early in the twentieth century analytic techniques came to dominate philosophy of education in the middle third of that century (Curren, Robertson, & Hager 2003).

The pioneering work in the modern period entirely in an analytic mode was the short monograph by C.D. Hardie, Truth and Fallacy in Educational Theory (1941; reissued in 1962). In his Introduction, Hardie (who had studied with C.D. Broad and I.A. Richards) made it clear that he was putting all his eggs into the ordinary-language-analysis basket:

The Cambridge analytical school, led by Moore, Broad and Wittgenstein, has attempted so to analyse propositions that it will always be apparent whether the disagreement between philosophers is one concerning matters of fact, or is one concerning the use of words, or is, as is frequently the case, a purely emotive one. It is time, I think, that a similar attitude became common in the field of educational theory. (Hardie 1962: xix)

About a decade after the end of the Second World War the floodgates opened and a stream of work in the analytic mode appeared; the following is merely a sample. D. J. O’Connor published An Introduction to Philosophy of Education (1957) in which, among other things, he argued that the word “theory” as it is used in educational contexts is merely a courtesy title, for educational theories are nothing like what bear this title in the natural sciences. Israel Scheffler, who became the paramount philosopher of education in North America, produced a number of important works including The Language of Education (1960), which contained clarifying and influential analyses of definitions (he distinguished reportive, stipulative, and programmatic types) and the logic of slogans (often these are literally meaningless, and, he argued, should be seen as truncated arguments), Conditions of Knowledge (1965), still the best introduction to the epistemological side of philosophy of education, and Reason and Teaching (1973 [1989]), which in a wide-ranging and influential series of essays makes the case for regarding the fostering of rationality/critical thinking as a fundamental educational ideal (cf. Siegel 2016). B. O. Smith and R. H. Ennis edited the volume Language and Concepts in Education (1961); and R.D. Archambault edited Philosophical Analysis and Education (1965), consisting of essays by a number of prominent British writers, most notably R. S. Peters (whose status in Britain paralleled that of Scheffler in the United States), Paul Hirst, and John Wilson. Topics covered in the Archambault volume were typical of those that became the “bread and butter” of analytic philosophy of education (APE) throughout the English-speaking world—education as a process of initiation, liberal education, the nature of knowledge, types of teaching, and instruction versus indoctrination.

Among the most influential products of APE was the analysis developed by Hirst and Peters (1970) and Peters (1973) of the concept of education itself. Using as a touchstone “normal English usage,” it was concluded that a person who has been educated (rather than instructed or indoctrinated) has been (i) changed for the better; (ii) this change has involved the acquisition of knowledge and intellectual skills and the development of understanding; and (iii) the person has come to care for, or be committed to, the domains of knowledge and skill into which he or she has been initiated. The method used by Hirst and Peters comes across clearly in their handling of the analogy with the concept of “reform”, one they sometimes drew upon for expository purposes. A criminal who has been reformed has changed for the better, and has developed a commitment to the new mode of life (if one or other of these conditions does not hold, a speaker of standard English would not say the criminal has been reformed). Clearly the analogy with reform breaks down with respect to the knowledge and understanding conditions. Elsewhere Peters developed the fruitful notion of “education as initiation”.

The concept of indoctrination was also of great interest to analytic philosophers of education, for, it was argued, getting clear about precisely what constitutes indoctrination also would serve to clarify the border that demarcates it from acceptable educational processes. Thus, whether or not an instructional episode was a case of indoctrination was determined by the content taught, the intention of the instructor, the methods of instruction used, the outcomes of the instruction, or by some combination of these. Adherents of the different analyses used the same general type of argument to make their case, namely, appeal to normal and aberrant usage. Unfortunately, ordinary language analysis did not lead to unanimity of opinion about where this border was located, and rival analyses of the concept were put forward (Snook 1972). The danger of restricting analysis to ordinary language (“normal English usage”) was recognized early on by Scheffler, whose preferred view of analysis emphasized

first, its greater sophistication as regards language, and the interpenetration of language and inquiry, second, its attempt to follow the modern example of the sciences in empirical spirit, in rigor, in attention to detail, in respect for alternatives, and in objectivity of method, and third, its use of techniques of symbolic logic brought to full development only in the last fifty years… It is…this union of scientific spirit and logical method applied toward the clarification of basic ideas that characterizes current analytic philosophy [and that ought to characterize analytic philosophy of education]. (Scheffler 1973 [1989: 9–10])

After a period of dominance, for a number of important reasons the influence of APE went into decline. First, there were growing criticisms that the work of analytic philosophers of education had become focused upon minutiae and in the main was bereft of practical import. (It is worth noting that a 1966 article in Time , reprinted in Lucas 1969, had put forward the same criticism of mainstream philosophy.) Second, in the early 1970’s radical students in Britain accused Peters’ brand of linguistic analysis of conservatism, and of tacitly giving support to “traditional values”—they raised the issue of whose English usage was being analyzed?

Third, criticisms of language analysis in mainstream philosophy had been mounting for some time, and finally after a lag of many years were reaching the attention of philosophers of education; there even had been a surprising degree of interest on the part of the general reading public in the United Kingdom as early as 1959, when Gilbert Ryle, editor of the journal Mind , refused to commission a review of Ernest Gellner’s Words and Things (1959)—a detailed and quite acerbic critique of Wittgenstein’s philosophy and its espousal of ordinary language analysis. (Ryle argued that Gellner’s book was too insulting, a view that drew Bertrand Russell into the fray on Gellner’s side—in the daily press, no less; Russell produced a list of insulting remarks drawn from the work of great philosophers of the past. See Mehta 1963.)

Richard Peters had been given warning that all was not well with APE at a conference in Canada in 1966; after delivering a paper on “The aims of education: A conceptual inquiry” that was based on ordinary language analysis, a philosopher in the audience (William Dray) asked Peters “ whose concepts do we analyze?” Dray went on to suggest that different people, and different groups within society, have different concepts of education. Five years before the radical students raised the same issue, Dray pointed to the possibility that what Peters had presented under the guise of a “logical analysis” was nothing but the favored usage of a certain class of persons—a class that Peters happened to identify with (see Peters 1973, where to the editor’s credit the interaction with Dray is reprinted).

Fourth, during the decade of the seventies when these various critiques of analytic philosophy were in the process of eroding its luster, a spate of translations from the Continent stimulated some philosophers of education in Britain and North America to set out in new directions, and to adopt a new style of writing and argumentation. Key works by Gadamer, Foucault and Derrida appeared in English, and these were followed in 1984 by Lyotard’s The Postmodern Condition . The classic works of Heidegger and Husserl also found new admirers; and feminist philosophers of education were finding their voices—Maxine Greene published a number of pieces in the 1970s and 1980s, including The Dialectic of Freedom (1988); the influential book by Nel Noddings, Caring: A Feminine Approach to Ethics and Moral Education , appeared the same year as the work by Lyotard, followed a year later by Jane Roland Martin’s Reclaiming a Conversation . In more recent years all these trends have continued. APE was and is no longer the center of interest, although, as indicated below, it still retains its voice.

3. Areas of Contemporary Activity

As was stressed at the outset, the field of education is huge and contains within it a virtually inexhaustible number of issues that are of philosophical interest. To attempt comprehensive coverage of how philosophers of education have been working within this thicket would be a quixotic task for a large single volume and is out of the question for a solitary encyclopedia entry. Nevertheless, a valiant attempt to give an overview was made in A Companion to the Philosophy of Education (Curren 2003), which contains more than six-hundred pages divided into forty-five chapters each of which surveys a subfield of work. The following random selection of chapter topics gives a sense of the enormous scope of the field: Sex education, special education, science education, aesthetic education, theories of teaching and learning, religious education, knowledge, truth and learning, cultivating reason, the measurement of learning, multicultural education, education and the politics of identity, education and standards of living, motivation and classroom management, feminism, critical theory, postmodernism, romanticism, the purposes of universities, affirmative action in higher education, and professional education. The Oxford Handbook of Philosophy of Education (Siegel 2009) contains a similarly broad range of articles on (among other things) the epistemic and moral aims of education, liberal education and its imminent demise, thinking and reasoning, fallibilism and fallibility, indoctrination, authenticity, the development of rationality, Socratic teaching, educating the imagination, caring and empathy in moral education, the limits of moral education, the cultivation of character, values education, curriculum and the value of knowledge, education and democracy, art and education, science education and religious toleration, constructivism and scientific methods, multicultural education, prejudice, authority and the interests of children, and on pragmatist, feminist, and postmodernist approaches to philosophy of education.

Given this enormous range, there is no non-arbitrary way to select a small number of topics for further discussion, nor can the topics that are chosen be pursued in great depth. The choice of those below has been made with an eye to highlighting contemporary work that makes solid contact with and contributes to important discussions in general philosophy and/or the academic educational and educational research communities.

The issue of what should be taught to students at all levels of education—the issue of curriculum content—obviously is a fundamental one, and it is an extraordinarily difficult one with which to grapple. In tackling it, care needs to be taken to distinguish between education and schooling—for although education can occur in schools, so can mis-education, and many other things can take place there that are educationally orthogonal (such as the provision of free or subsidized lunches and the development of social networks); and it also must be recognized that education can occur in the home, in libraries and museums, in churches and clubs, in solitary interaction with the public media, and the like.

In developing a curriculum (whether in a specific subject area, or more broadly as the whole range of offerings in an educational institution or system), a number of difficult decisions need to be made. Issues such as the proper ordering or sequencing of topics in the chosen subject, the time to be allocated to each topic, the lab work or excursions or projects that are appropriate for particular topics, can all be regarded as technical issues best resolved either by educationists who have a depth of experience with the target age group or by experts in the psychology of learning and the like. But there are deeper issues, ones concerning the validity of the justifications that have been given for including/excluding particular subjects or topics in the offerings of formal educational institutions. (Why should evolution or creation “science” be included, or excluded, as a topic within the standard high school subject Biology? Is the justification that is given for teaching Economics in some schools coherent and convincing? Do the justifications for including/excluding materials on birth control, patriotism, the Holocaust or wartime atrocities in the curriculum in some school districts stand up to critical scrutiny?)

The different justifications for particular items of curriculum content that have been put forward by philosophers and others since Plato’s pioneering efforts all draw, explicitly or implicitly, upon the positions that the respective theorists hold about at least three sets of issues.

First, what are the aims and/or functions of education (aims and functions are not necessarily the same)? Many aims have been proposed; a short list includes the production of knowledge and knowledgeable students, the fostering of curiosity and inquisitiveness, the enhancement of understanding, the enlargement of the imagination, the civilizing of students, the fostering of rationality and/or autonomy, and the development in students of care, concern and associated dispositions and attitudes (see Siegel 2007 for a longer list). The justifications offered for all such aims have been controversial, and alternative justifications of a single proposed aim can provoke philosophical controversy. Consider the aim of autonomy. Aristotle asked, what constitutes the good life and/or human flourishing, such that education should foster these (Curren 2013)? These two formulations are related, for it is arguable that our educational institutions should aim to equip individuals to pursue this good life—although this is not obvious, both because it is not clear that there is one conception of the good or flourishing life that is the good or flourishing life for everyone, and it is not clear that this is a question that should be settled in advance rather than determined by students for themselves. Thus, for example, if our view of human flourishing includes the capacity to think and act autonomously, then the case can be made that educational institutions—and their curricula—should aim to prepare, or help to prepare, autonomous individuals. A rival justification of the aim of autonomy, associated with Kant, champions the educational fostering of autonomy not on the basis of its contribution to human flourishing, but rather the obligation to treat students with respect as persons (Scheffler 1973 [1989]; Siegel 1988). Still others urge the fostering of autonomy on the basis of students’ fundamental interests, in ways that draw upon both Aristotelian and Kantian conceptual resources (Brighouse 2005, 2009). It is also possible to reject the fostering of autonomy as an educational aim (Hand 2006).

Assuming that the aim can be justified, how students should be helped to become autonomous or develop a conception of the good life and pursue it is of course not immediately obvious, and much philosophical ink has been spilled on the general question of how best to determine curriculum content. One influential line of argument was developed by Paul Hirst, who argued that knowledge is essential for developing and then pursuing a conception of the good life, and because logical analysis shows, he argued, that there are seven basic forms of knowledge, the case can be made that the function of the curriculum is to introduce students to each of these forms (Hirst 1965; see Phillips 1987: ch. 11). Another, suggested by Scheffler, is that curriculum content should be selected so as “to help the learner attain maximum self-sufficiency as economically as possible.” The relevant sorts of economy include those of resources, teacher effort, student effort, and the generalizability or transfer value of content, while the self-sufficiency in question includes

self-awareness, imaginative weighing of alternative courses of action, understanding of other people’s choices and ways of life, decisiveness without rigidity, emancipation from stereotyped ways of thinking and perceiving…empathy… intuition, criticism and independent judgment. (Scheffler 1973 [1989: 123–5])

Both impose important constraints on the curricular content to be taught.

Second, is it justifiable to treat the curriculum of an educational institution as a vehicle for furthering the socio-political interests and goals of a dominant group, or any particular group, including one’s own; and relatedly, is it justifiable to design the curriculum so that it serves as an instrument of control or of social engineering? In the closing decades of the twentieth century there were numerous discussions of curriculum theory, particularly from Marxist and postmodern perspectives, that offered the sobering analysis that in many educational systems, including those in Western democracies, the curriculum did indeed reflect and serve the interests of powerful cultural elites. What to do about this situation (if it is indeed the situation of contemporary educational institutions) is far from clear and is the focus of much work at the interface of philosophy of education and social/political philosophy, some of which is discussed in the next section. A closely related question is this: ought educational institutions be designed to further pre-determined social ends, or rather to enable students to competently evaluate all such ends? Scheffler argued that we should opt for the latter: we must

surrender the idea of shaping or molding the mind of the pupil. The function of education…is rather to liberate the mind, strengthen its critical powers, [and] inform it with knowledge and the capacity for independent inquiry. (Scheffler 1973 [1989: 139])

Third, should educational programs at the elementary and secondary levels be made up of a number of disparate offerings, so that individuals with different interests and abilities and affinities for learning can pursue curricula that are suitable? Or should every student pursue the same curriculum as far as each is able?—a curriculum, it should be noted, that in past cases nearly always was based on the needs or interests of those students who were academically inclined or were destined for elite social roles. Mortimer Adler and others in the late twentieth century sometimes used the aphorism “the best education for the best is the best education for all.”

The thinking here can be explicated in terms of the analogy of an out-of-control virulent disease, for which there is only one type of medicine available; taking a large dose of this medicine is extremely beneficial, and the hope is that taking only a little—while less effective—is better than taking none at all. Medically, this is dubious, while the educational version—forcing students to work, until they exit the system, on topics that do not interest them and for which they have no facility or motivation—has even less merit. (For a critique of Adler and his Paideia Proposal , see Noddings 2015.) It is interesting to compare the modern “one curriculum track for all” position with Plato’s system outlined in the Republic , according to which all students—and importantly this included girls—set out on the same course of study. Over time, as they moved up the educational ladder it would become obvious that some had reached the limit imposed upon them by nature, and they would be directed off into appropriate social roles in which they would find fulfillment, for their abilities would match the demands of these roles. Those who continued on with their education would eventually become members of the ruling class of Guardians.

The publication of John Rawls’s A Theory of Justice in 1971 was the most notable event in the history of political philosophy over the last century. The book spurred a period of ferment in political philosophy that included, among other things, new research on educationally fundamental themes. The principles of justice in educational distribution have perhaps been the dominant theme in this literature, and Rawls’s influence on its development has been pervasive.

Rawls’s theory of justice made so-called “fair equality of opportunity” one of its constitutive principles. Fair equality of opportunity entailed that the distribution of education would not put the children of those who currently occupied coveted social positions at any competitive advantage over other, equally talented and motivated children seeking the qualifications for those positions (Rawls 1971: 72–75). Its purpose was to prevent socio-economic differences from hardening into social castes that were perpetuated across generations. One obvious criticism of fair equality of opportunity is that it does not prohibit an educational distribution that lavished resources on the most talented children while offering minimal opportunities to others. So long as untalented students from wealthy families were assigned opportunities no better than those available to their untalented peers among the poor, no breach of the principle would occur. Even the most moderate egalitarians might find such a distributive regime to be intuitively repugnant.

Repugnance might be mitigated somewhat by the ways in which the overall structure of Rawls’s conception of justice protects the interests of those who fare badly in educational competition. All citizens must enjoy the same basic liberties, and equal liberty always has moral priority over equal opportunity: the former can never be compromised to advance the latter. Further, inequality in the distribution of income and wealth are permitted only to the degree that it serves the interests of the least advantaged group in society. But even with these qualifications, fair equality of opportunity is arguably less than really fair to anyone. The fact that their education should secure ends other than access to the most selective social positions—ends such as artistic appreciation, the kind of self-knowledge that humanistic study can furnish, or civic virtue—is deemed irrelevant according to Rawls’s principle. But surely it is relevant, given that a principle of educational justice must be responsive to the full range of educationally important goods.

Suppose we revise our account of the goods included in educational distribution so that aesthetic appreciation, say, and the necessary understanding and virtue for conscientious citizenship count for just as much as job-related skills. An interesting implication of doing so is that the rationale for requiring equality under any just distribution becomes decreasingly clear. That is because job-related skills are positional whereas the other educational goods are not (Hollis 1982). If you and I both aspire to a career in business management for which we are equally qualified, any increase in your job-related skills is a corresponding disadvantage to me unless I can catch up. Positional goods have a competitive structure by definition, though the ends of civic or aesthetic education do not fit that structure. If you and I aspire to be good citizens and are equal in civic understanding and virtue, an advance in your civic education is no disadvantage to me. On the contrary, it is easier to be a good citizen the better other citizens learn to be. At the very least, so far as non-positional goods figure in our conception of what counts as a good education, the moral stakes of inequality are thereby lowered.

In fact, an emerging alternative to fair equality of opportunity is a principle that stipulates some benchmark of adequacy in achievement or opportunity as the relevant standard of distribution. But it is misleading to represent this as a contrast between egalitarian and sufficientarian conceptions. Philosophically serious interpretations of adequacy derive from the ideal of equal citizenship (Satz 2007; Anderson 2007). Then again, fair equality of opportunity in Rawls’s theory is derived from a more fundamental ideal of equality among citizens. This was arguably true in A Theory of Justice but it is certainly true in his later work (Dworkin 1977: 150–183; Rawls 1993). So, both Rawls’s principle and the emerging alternative share an egalitarian foundation. The debate between adherents of equal opportunity and those misnamed as sufficientarians is certainly not over (e.g., Brighouse & Swift 2009; Jacobs 2010; Warnick 2015). Further progress will likely hinge on explicating the most compelling conception of the egalitarian foundation from which distributive principles are to be inferred. Another Rawls-inspired alternative is that a “prioritarian” distribution of achievement or opportunity might turn out to be the best principle we can come up with—i.e., one that favors the interests of the least advantaged students (Schouten 2012).

The publication of Rawls’s Political Liberalism in 1993 signaled a decisive turning point in his thinking about justice. In his earlier book, the theory of justice had been presented as if it were universally valid. But Rawls had come to think that any theory of justice presented as such was open to reasonable rejection. A more circumspect approach to justification would seek grounds for justice as fairness in an overlapping consensus between the many reasonable values and doctrines that thrive in a democratic political culture. Rawls argued that such a culture is informed by a shared ideal of free and equal citizenship that provided a new, distinctively democratic framework for justifying a conception of justice. The shift to political liberalism involved little revision on Rawls’s part to the content of the principles he favored. But the salience it gave to questions about citizenship in the fabric of liberal political theory had important educational implications. How was the ideal of free and equal citizenship to be instantiated in education in a way that accommodated the range of reasonable values and doctrines encompassed in an overlapping consensus? Political Liberalism has inspired a range of answers to that question (cf. Callan 1997; Clayton 2006; Bull 2008).

Other philosophers besides Rawls in the 1990s took up a cluster of questions about civic education, and not always from a liberal perspective. Alasdair Macintyre’s After Virtue (1984) strongly influenced the development of communitarian political theory which, as its very name might suggest, argued that the cultivation of community could preempt many of the problems with conflicting individual rights at the core of liberalism. As a full-standing alternative to liberalism, communitarianism might have little to recommend it. But it was a spur for liberal philosophers to think about how communities could be built and sustained to support the more familiar projects of liberal politics (e.g., Strike 2010). Furthermore, its arguments often converged with those advanced by feminist exponents of the ethic of care (Noddings 1984; Gilligan 1982). Noddings’ work is particularly notable because she inferred a cogent and radical agenda for the reform of schools from her conception of care (Noddings 1992).

One persistent controversy in citizenship theory has been about whether patriotism is correctly deemed a virtue, given our obligations to those who are not our fellow citizens in an increasingly interdependent world and the sordid history of xenophobia with which modern nation states are associated. The controversy is partly about what we should teach in our schools and is commonly discussed by philosophers in that context (Galston 1991; Ben-Porath 2006; Callan 2006; Miller 2007; Curren & Dorn 2018). The controversy is related to a deeper and more pervasive question about how morally or intellectually taxing the best conception of our citizenship should be. The more taxing it is, the more constraining its derivative conception of civic education will be. Contemporary political philosophers offer divergent arguments about these matters. For example, Gutmann and Thompson claim that citizens of diverse democracies need to “understand the diverse ways of life of their fellow citizens” (Gutmann & Thompson 1996: 66). The need arises from the obligation of reciprocity which they (like Rawls) believe to be integral to citizenship. Because I must seek to cooperate with others politically on terms that make sense from their moral perspective as well as my own, I must be ready to enter that perspective imaginatively so as to grasp its distinctive content. Many such perspectives prosper in liberal democracies, and so the task of reciprocal understanding is necessarily onerous. Still, our actions qua deliberative citizen must be grounded in such reciprocity if political cooperation on terms acceptable to us as (diversely) morally motivated citizens is to be possible at all. This is tantamount to an imperative to think autonomously inside the role of citizen because I cannot close-mindedly resist critical consideration of moral views alien to my own without flouting my responsibilities as a deliberative citizen.

Civic education does not exhaust the domain of moral education, even though the more robust conceptions of equal citizenship have far-reaching implications for just relations in civil society and the family. The study of moral education has traditionally taken its bearings from normative ethics rather than political philosophy, and this is largely true of work undertaken in recent decades. The major development here has been the revival of virtue ethics as an alternative to the deontological and consequentialist theories that dominated discussion for much of the twentieth century.

The defining idea of virtue ethics is that our criterion of moral right and wrong must derive from a conception of how the ideally virtuous agent would distinguish between the two. Virtue ethics is thus an alternative to both consequentialism and deontology which locate the relevant criterion in producing good consequences or meeting the requirements of moral duty respectively. The debate about the comparative merits of these theories is not resolved, but from an educational perspective that may be less important than it has sometimes seemed to antagonists in the debate. To be sure, adjudicating between rival theories in normative ethics might shed light on how best to construe the process of moral education, and philosophical reflection on the process might help us to adjudicate between the theories. There has been extensive work on habituation and virtue, largely inspired by Aristotle (Burnyeat 1980; Peters 1981). But whether this does anything to establish the superiority of virtue ethics over its competitors is far from obvious. Other aspects of moral education—in particular, the paired processes of role-modelling and identification—deserve much more scrutiny than they have received (Audi 2017; Kristjánsson 2015, 2017).

Related to the issues concerning the aims and functions of education and schooling rehearsed above are those involving the specifically epistemic aims of education and attendant issues treated by social and virtue epistemologists. (The papers collected in Kotzee 2013 and Baehr 2016 highlight the current and growing interactions among social epistemologists, virtue epistemologists, and philosophers of education.)

There is, first, a lively debate concerning putative epistemic aims. Alvin Goldman argues that truth (or knowledge understood in the “weak” sense of true belief) is the fundamental epistemic aim of education (Goldman 1999). Others, including the majority of historically significant philosophers of education, hold that critical thinking or rationality and rational belief (or knowledge in the “strong” sense that includes justification) is the basic epistemic educational aim (Bailin & Siegel 2003; Scheffler 1965, 1973 [1989]; Siegel 1988, 1997, 2005, 2017). Catherine Z. Elgin (1999a,b) and Duncan Pritchard (2013, 2016; Carter & Pritchard 2017) have independently urged that understanding is the basic aim. Pritchard’s view combines understanding with intellectual virtue ; Jason Baehr (2011) systematically defends the fostering of the intellectual virtues as the fundamental epistemic aim of education. This cluster of views continues to engender ongoing discussion and debate. (Its complex literature is collected in Carter and Kotzee 2015, summarized in Siegel 2018, and helpfully analyzed in Watson 2016.)

A further controversy concerns the places of testimony and trust in the classroom: In what circumstances if any ought students to trust their teachers’ pronouncements, and why? Here the epistemology of education is informed by social epistemology, specifically the epistemology of testimony; the familiar reductionism/anti-reductionism controversy there is applicable to students and teachers. Anti-reductionists, who regard testimony as a basic source of justification, may with equanimity approve of students’ taking their teachers’ word at face value and believing what they say; reductionists may balk. Does teacher testimony itself constitute good reason for student belief?

The correct answer here seems clearly enough to be “it depends”. For very young children who have yet to acquire or develop the ability to subject teacher declarations to critical scrutiny, there seems to be little alternative to accepting what their teachers tell them. For older and more cognitively sophisticated students there seem to be more options: they can assess them for plausibility, compare them with other opinions, assess the teachers’ proffered reasons, subject them to independent evaluation, etc. Regarding “the teacher says that p ” as itself a good reason to believe it appears moreover to contravene the widely shared conviction that an important educational aim is helping students to become able to evaluate candidate beliefs for themselves and believe accordingly. That said, all sides agree that sometimes believers, including students, have good reasons simply to trust what others tell them. There is thus more work to do here by both social epistemologists and philosophers of education (for further discussion see Goldberg 2013; Siegel 2005, 2018).

A further cluster of questions, of long-standing interest to philosophers of education, concerns indoctrination : How if at all does it differ from legitimate teaching? Is it inevitable, and if so is it not always necessarily bad? First, what is it? As we saw earlier, extant analyses focus on the aims or intentions of the indoctrinator, the methods employed, or the content transmitted. If the indoctrination is successful, all have the result that students/victims either don’t, won’t, or can’t subject the indoctrinated material to proper epistemic evaluation. In this way it produces both belief that is evidentially unsupported or contravened and uncritical dispositions to believe. It might seem obvious that indoctrination, so understood, is educationally undesirable. But it equally seems that very young children, at least, have no alternative but to believe sans evidence; they have yet to acquire the dispositions to seek and evaluate evidence, or the abilities to recognize evidence or evaluate it. Thus we seem driven to the views that indoctrination is both unavoidable and yet bad and to be avoided. It is not obvious how this conundrum is best handled. One option is to distinguish between acceptable and unacceptable indoctrination. Another is to distinguish between indoctrination (which is always bad) and non-indoctrinating belief inculcation, the latter being such that students are taught some things without reasons (the alphabet, the numbers, how to read and count, etc.), but in such a way that critical evaluation of all such material (and everything else) is prized and fostered (Siegel 1988: ch. 5). In the end the distinctions required by the two options might be extensionally equivalent (Siegel 2018).

Education, it is generally granted, fosters belief : in the typical propositional case, Smith teaches Jones that p , and if all goes well Jones learns it and comes to believe it. Education also has the task of fostering open-mindedness and an appreciation of our fallibility : All the theorists mentioned thus far, especially those in the critical thinking and intellectual virtue camps, urge their importance. But these two might seem at odds. If Jones (fully) believes that p , can she also be open-minded about it? Can she believe, for example, that earthquakes are caused by the movements of tectonic plates, while also believing that perhaps they aren’t? This cluster of italicized notions requires careful handling; it is helpfully discussed by Jonathan Adler (2002, 2003), who recommends regarding the latter two as meta-attitudes concerning one’s first-order beliefs rather than lessened degrees of belief or commitments to those beliefs.

Other traditional epistemological worries that impinge upon the epistemology of education concern (a) absolutism , pluralism and relativism with respect to knowledge, truth and justification as these relate to what is taught, (b) the character and status of group epistemologies and the prospects for understanding such epistemic goods “universalistically” in the face of “particularist” challenges, (c) the relation between “knowledge-how” and “knowledge-that” and their respective places in the curriculum, (d) concerns raised by multiculturalism and the inclusion/exclusion of marginalized perspectives in curriculum content and the classroom, and (e) further issues concerning teaching and learning. (There is more here than can be briefly summarized; for more references and systematic treatment cf. Bailin & Siegel 2003; Carter & Kotzee 2015; Cleverley & Phillips 1986; Robertson 2009; Siegel 2004, 2017; and Watson 2016.)

The educational research enterprise has been criticized for a century or more by politicians, policymakers, administrators, curriculum developers, teachers, philosophers of education, and by researchers themselves—but the criticisms have been contradictory. Charges of being “too ivory tower and theory-oriented” are found alongside “too focused on practice and too atheoretical”; but in light of the views of John Dewey and William James that the function of theory is to guide intelligent practice and problem-solving, it is becoming more fashionable to hold that the “theory v. practice” dichotomy is a false one. (For an illuminating account of the historical development of educational research and its tribulations, see Lagemann 2000.)

A similar trend can be discerned with respect to the long warfare between two rival groups of research methods—on one hand quantitative/statistical approaches to research, and on the other hand the qualitative/ethnographic family. (The choice of labels here is not entirely risk-free, for they have been contested; furthermore the first approach is quite often associated with “experimental” studies, and the latter with “case studies”, but this is an over-simplification.) For several decades these two rival methodological camps were treated by researchers and a few philosophers of education as being rival paradigms (Kuhn’s ideas, albeit in a very loose form, have been influential in the field of educational research), and the dispute between them was commonly referred to as “the paradigm wars”. In essence the issue at stake was epistemological: members of the quantitative/experimental camp believed that only their methods could lead to well-warranted knowledge claims, especially about the causal factors at play in educational phenomena, and on the whole they regarded qualitative methods as lacking in rigor; on the other hand the adherents of qualitative/ethnographic approaches held that the other camp was too “positivistic” and was operating with an inadequate view of causation in human affairs—one that ignored the role of motives and reasons, possession of relevant background knowledge, awareness of cultural norms, and the like. Few if any commentators in the “paradigm wars” suggested that there was anything prohibiting the use of both approaches in the one research program—provided that if both were used, they were used only sequentially or in parallel, for they were underwritten by different epistemologies and hence could not be blended together. But recently the trend has been towards rapprochement, towards the view that the two methodological families are, in fact, compatible and are not at all like paradigms in the Kuhnian sense(s) of the term; the melding of the two approaches is often called “mixed methods research”, and it is growing in popularity. (For more detailed discussion of these “wars” see Howe 2003 and Phillips 2009.)

The most lively contemporary debates about education research, however, were set in motion around the turn of the millennium when the US Federal Government moved in the direction of funding only rigorously scientific educational research—the kind that could establish causal factors which could then guide the development of practically effective policies. (It was held that such a causal knowledge base was available for medical decision-making.) The definition of “rigorously scientific”, however, was decided by politicians and not by the research community, and it was given in terms of the use of a specific research method—the net effect being that the only research projects to receive Federal funding were those that carried out randomized controlled experiments or field trials (RFTs). It has become common over the last decade to refer to the RFT as the “gold standard” methodology.

The National Research Council (NRC)—an arm of the US National Academies of Science—issued a report, influenced by postpostivistic philosophy of science (NRC 2002), that argued that this criterion was far too narrow. Numerous essays have appeared subsequently that point out how the “gold standard” account of scientific rigor distorts the history of science, how the complex nature of the relation between evidence and policy-making has been distorted and made to appear overly simple (for instance the role of value-judgments in linking empirical findings to policy directives is often overlooked), and qualitative researchers have insisted upon the scientific nature of their work. Nevertheless, and possibly because it tried to be balanced and supported the use of RFTs in some research contexts, the NRC report has been the subject of symposia in four journals, where it has been supported by a few and attacked from a variety of philosophical fronts: Its authors were positivists, they erroneously believed that educational inquiry could be value neutral and that it could ignore the ways in which the exercise of power constrains the research process, they misunderstood the nature of educational phenomena, and so on. This cluster of issues continues to be debated by educational researchers and by philosophers of education and of science, and often involves basic topics in philosophy of science: the constitution of warranting evidence, the nature of theories and of confirmation and explanation, etc. Nancy Cartwright’s important recent work on causation, evidence, and evidence-based policy adds layers of both philosophical sophistication and real world practical analysis to the central issues just discussed (Cartwright & Hardie 2012, Cartwright 2013; cf. Kvernbekk 2015 for an overview of the controversies regarding evidence in the education and philosophy of education literatures).

As stressed earlier, it is impossible to do justice to the whole field of philosophy of education in a single encyclopedia entry. Different countries around the world have their own intellectual traditions and their own ways of institutionalizing philosophy of education in the academic universe, and no discussion of any of this appears in the present essay. But even in the Anglo-American world there is such a diversity of approaches that any author attempting to produce a synoptic account will quickly run into the borders of his or her competence. Clearly this has happened in the present case.

Fortunately, in the last thirty years or so resources have become available that significantly alleviate these problems. There has been a flood of encyclopedia entries, both on the field as a whole and also on many specific topics not well-covered in the present essay (see, as a sample, Burbules 1994; Chambliss 1996b; Curren 1998, 2018; Phillips 1985, 2010; Siegel 2007; Smeyers 1994), two “Encyclopedias” (Chambliss 1996a; Phillips 2014), a “Guide” (Blake, Smeyers, Smith, & Standish 2003), a “Companion” (Curren 2003), two “Handbooks” (Siegel 2009; Bailey, Barrow, Carr, & McCarthy 2010), a comprehensive anthology (Curren 2007), a dictionary of key concepts in the field (Winch & Gingell 1999), and a good textbook or two (Carr 2003; Noddings 2015). In addition there are numerous volumes both of reprinted selections and of specially commissioned essays on specific topics, some of which were given short shrift here (for another sampling see A. Rorty 1998, Stone 1994), and several international journals, including Theory and Research in Education , Journal of Philosophy of Education , Educational Theory , Studies in Philosophy and Education , and Educational Philosophy and Theory . Thus there is more than enough material available to keep the interested reader busy.

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autonomy: personal | Dewey, John | feminist philosophy, interventions: ethics | feminist philosophy, interventions: liberal feminism | feminist philosophy, interventions: political philosophy | feminist philosophy, topics: perspectives on autonomy | feminist philosophy, topics: perspectives on disability | Foucault, Michel | Gadamer, Hans-Georg | liberalism | Locke, John | Lyotard, Jean François | -->ordinary language --> | Plato | postmodernism | Rawls, John | rights: of children | Rousseau, Jean Jacques

Acknowledgments

The authors and editors would like to thank Randall Curren for sending a number of constructive suggestions for the Summer 2018 update of this entry.

Copyright © 2018 by Harvey Siegel D.C. Phillips Eamonn Callan

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Summary Writing

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In every simple statement or any formal dissertation, you can always find a summary. It is the part where the writer does a recap and states the highlights of the whole point that he/she is making. It is also where suggestions and recommendations are provided in order to give a clear view of the subject.

Every discourse or essay parts is composed mainly of three parts. That is the introduction, the body, and the summary or the conclusion. As Merriam-Webster dictionary defines it, a summary is “a brief statement that gives the most important information about something”. It offers a better understanding of what is stated.

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What Is Summary Writing?

Summary writing is the act or the formal writing process of creating or making a conclusion using a few words to highlight the most important information of an essay, speech, or other address. It is done by choosing the most essential elements that the writer has stated in the main body or main dialogue and try to present it briefly once again at the last part.

This is an effective way of letting the readers recall and remember what transpired and make them think once again. A summary writing offers an opportunity for the writer to express any last and final words as takeaway for the readers.

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How to Assess Summary Writing

To assess summary writing, you need to look at the essential elements and factors of a summary or a essay conclusion.

The essential elements are

• the conciseness of the general statements ,
• the effectiveness of how it was written, and
• the overall impact of the summary.

Summary writing requires the ability to not overstate an idea as it becomes a repetition. The smart goal and purpose of summary writing is to provide only the highlights or the most important details and information. For a writer, you need to avoid making generalizations which are out of the topic because it causes confusion to the reader.

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Guidelines for Summary Writing

For an effective and proper summary business writing , you need to follow certain guidelines. Here are a few that you might find helpful.

1. Limit your sentences.

A summary is a short recall or restatement (formats such as statements in pdf  ) of what was discussed in the whole discourse. Therefore, you should not make it longer than six sentences.

2. Use logical reasoning.

When we say logical reasoning, we mean follow the same line of argument and analysis from your main subject.

3. Avoid repetition of words.

Aside from repetition of ideas that you should avoid, get away as well from using the same word in a sentence. Be a wide reader for a greater range of your vocabulary. You may also see writing examples in pdf .

School Summary Writing

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Writing an Informal Summary

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Writing an Academic Summary

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Importance of Summary Writing

The importance of summary writing lies in the whole idea that it provides a good opportunity for a writer to make a clear position. Through summary writing skills , one should be able to give an explanation of what the main point is and avoid any hanging ideas or realizations of the reader.

Just like in a court proceeding, both the defendant and prosecutor are given last statements to provide their final defense. It is a good practice in order to present a clearer picture and final rebuttal of their claims. You may also check out article writing examples & samples.

So too in a summary writing, a writer will the chance to state what he/she intends the reader to understand.

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10 Examples of Public speaking

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