By Ranjan Ghosh

This e-book presents a thorough rethinking of the well known Indian philosopher Rabindranath Tagore, exploring how his philosophy of schooling pertains to the tips of Western theorists akin to Kant, Plato and Aristotle. Tagore's suggestions on pedagogy, collage and formal schooling are subjected to a desirable critique inside of Ghosh's transcultural framework, referencing quite a lot of thinkers throughout various time classes, locations, and cultures, and constructing a better sensitivity to different traditions, languages, and kinds of considering and writing. The ebook adjustments the best way we now have to this point thought of the educationist Tagore, and should be of curiosity to students and experts of literature, Indian historical past, and philosophy of schooling. it really is political, deeply philosophical and has a transcultural tackle our figuring out of numerous concerns with regards to Tagore and to philosophy of schooling in general.

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Extra info for Aesthetics, Politics, Pedagogy and Tagore: A Transcultural Philosophy of Education

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94. 95. Birbhum in southern Bengal. Moved by the peace of the empty countryside dotted only by some tall palm trees, Debendranath bought some land there and built a guest house on it in 1863. Debendranath named the house Santiniketan, meaning an abode of peace. The place then took its name from the house’. Uma Das Gupta, Rabindranath Tagore: An Illustrated Life (New Delhi: Oxford University Press, 2013), 63. (Das Gupta 2013) ‘Éxperimentum Scholae: The World Once More . . ) G. J. J. Biesta (Springer, 2012), 105.

The creative burst, its energy, which triggered the poet’s dislocation, was the delightful ‘irresponsibility’ of the butterfly. Tagore writes, ‘The silkworm seems to have a cash value credited in its favour somewhere in Nature’s accounting department . . but the butterfly is irresponsible. The significance which it may possess has neither weight nor use and is lightly carried on its pair of dancing wings. 2 So the ashram-school was set up by courting values which could not have discounted the butterfly (the ideal, what is conventionally understood as impractical)3 against the silkworm (utilitas and potentia).

The aesthetics for both then was generally processual. Here Tagore’s penchant for humanistic education, rather, an education that would closely appreciate the dynamics between matter and spirit, 1 IN AND OUT OF TIME: THE HUNGRY ARTIST 29 finds a compatriot in Robert Frost who was apprehensive of humanities losing out in the face of monistic materialism. 98 Knowledge in the Baconian sense cannot be the sole means of empowerment. Education, both believed, had its own moral and aesthetic habit formation, contributing to the transformation of human nature – the nature of the student in particular.

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