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Many contemporary historians believe that in the nineteenth century,
educational principles had evolved into two main approaches. Although different
terminology has been used to classify the concept differences, they all fall
into the distinctions of mechanistic and holistic approaches.
The mechanistic approach refers to educational provision in order to produce
obedient and/ or useful members of society. This approach to educational theory
was intended to satisfy society's interests rather than those of the scholar.
The holistic approach aims towards a rich development of the whole person in the
educational system. Dickens illustrates in his novels that the mechanistic
approach is negative and the holistic approach is positive.
The Church had one of the most profound influences on shaping educational principles. Mary Sturt in The Education of the People is critical of the influence that the Church had in preventing mass educational reform.
Theory and social feeling were united in the belief that 'The Poor' should remain in the condition in which God had placed them, and that the stratification of society could not be disturbed without impiety and political danger.
The Church believed in the theory that God predetermines everyone's role in society, as if it was a fair and natural process. The Church was aware of the chaos in France, with the effects of the Revolution creating a massive upheaval of society. They were terrified of the influence it would have on British society. Maintaining the status quo as God intended was and continued to be the chief educational aim of the Church. This was delivered in the lessons of the Holy Scriptures that taught obedience, so that discipline and control were maintained.
The Church's aim for continued obedience and subservience within society stemmed not only from the fear of international events, but also from their beliefs about the innate qualities of the human character. They believed that all children were born sinners and that this could only be rectified through a strict and carefully monitored formal education and/ or parental control.
A. E. Dobbs in Education and Social Movements 1700-1850 asserts:
... that education is normally a means of rising in the social scale and that
any widely organised instruction of the people would incapacitate them for
necessary labour and diffuse an atmosphere of social unrest.
David Wardle in English Popular Education 1780-1970 articulates the
utilitarian theory:
... when considering the value of an institution they asked the question,
'what use is it?' The test applied was that an institution, or a chosen course
of action contributed to 'the greatest happiness of the greatest number', and
'happiness' was generally interpreted rather crudely as physical well-being.
David Wardle asserts that this led to assumptions on the content of the
curriculum.
... in their thinking about education the utilitarians were excessively
intellectual. Education was seen as the acquisition of information and rather
little importance was given to physical education, imagination, the arts and the
emotions.
Mary Sturt in The Education of the People illustrates a view such as this:
[said a writer in the Gentlemen's Magazine] ... His ignorance is a balm that
soothes his mind into stupidity and repose, and excludes every motion of
discontent, pride and ambition. A man of no literature will seldom attempt to
form insurrections, or form idle schemes for the reformation of the state.
Both formal and informal educational processes combine to shape the views and personality traits of the characters. The holistic aim of the educational process is to develop reasoning, healthy and moral people through developing the mind, body and soul.