Parte 3, Le education

(Languages of this post: Interlingua, English)

(4) Le philosophia del education inter le romanos

Le romanos, gente eminentemente practic, adoptava le systema de education del sophistas. Le romano ideal esseva Cicerone, un orator qui poterea influentiar grande multitudes con su eloquentia. Le successo in le vita public del romanos dependeva del talentos oratoric que un persona poterea disvellopar.

Quintilian, le maxime authoritate roman sur le education, insisteva que un politico debeva esser plus que un bon orator. Ille anque debeva esser un homine "bon" con un mente excellente. Ma ille anque accentuava que "le homine qui pote sustener su virtute como un citatano, qui ha le qualificationes pro gerer affairs public e private, e qui pote governar communitates per su concilios, stabilisar los per medio de leges, e meliorar los per medio de decisiones juridic certemente debe esser un orator excellente." Uh... yes! E nos non debe oblidar que Adolf Hitler anque esseva un orator excellente.

(5) Le philosophia del education inter le prime christianos

Con le advento del christianitate, le education se preoccupava de plus in plus con questiones religiose. Le gente qui voleva devenir christianos debeva apprender le credentias e le ceremonias del religion. Assi se establiva scholas "catechumenal" que provideva tal instruction al "catechumines" o candidatos pro admission al gruppo.

E durante que le christianos veniva in contacto con altere religiones e le diverse philosophias del mundo, illes debeva producer representantes qui poterea explicar lor religion al politicos e al gente del epocha in le qual lor religion emergeva.

Eventualmente illes produceva scholas "catechetic" que provideva instruction secundo un methodo que resimiliava le dialectica de Socrates ma que generalmente non permitteva disputas inter instructores e studentes proque "Deo provideva le principios final del religion".

Iste scholas produceva apologistas pro le religion christian, o sia advocatos qui poterea provider responsas al questiones de possibile conversos al religion. Multes ex iste apologistas instrueva grande numeros de conversos al religion, le quales predicava a altere possibile conversos. Clemente de Alexandria esseva famosissime inter iste apologistas.

Pro le christianos, naturalmente, le education non esseva un instrumento pro appoiar le stato ma un institution al servicio de lor religion, que gradualmente deveniva un organisation con multe characteristicas de un stato secular, includente su abusos a gruppos de minoritates.

In le anno 529 (cinque centos vinti e nove) le christianos deveniva tanto potente que le impertor Justiniano claudeva omne le scholas secular de Roma e permitteva le operation de solmente scholas christian.

(6) Sancte Benedicto e le vita monastic

Durante que le vita in le imperio roman deveniva de plus in plus corrupte, multe christianos se separava del romanos e establiva communitates isolate, o sia monasterios. Ben que le scopo principal de iste monasterios esseva le vita religiose, le monachos non negligeva le education.

Sancte Benedicto, qui dirigeva le monasterio de Monte Cassino in le Italia del sud, organisava un systema de vita de su monachos que includeva le travalio e le studio. Pro ille, le education esseva essential pro le superviventia del christianitate, e tosto altere monasterios imitava su programma.

Ben que in prime loco le monasterios esseva dedicate al education de juvenes qui voleva devenir monachos, eventualmente illos disveloppava programmas special pro illes qui non voleva dedicar se al vita religiose.

In prime loco le monachos inseniava le lectura a lor studentes de maniera que illes poteva studiar le biblia. Postea illes apprendeva a scriber pro copiar lo e altere libros importante al tradition christian. Illes anque apprendeva un pauco de arithmetica de maniera que illes poteva establir quando veniva lor dies sancte.

Al fin del sexte seculo, iste programma cresceva usque le puncto de instruer le "septe artes liberal" del grammatica, le rhetorica, le dialectica, le arithmetica, le geometria, le musica, e le astronomia. Omne le partes de iste curriculo se inseniava usante le methodo de facer questiones e formular responsas a illos.

Assi durante le prime parte del epocha medieval, le ecclesia preservava le education, ma in un forma multo limitate e dedicate a "salvar le anima human in un mundo de temptation e peccato", un scopo tan vacue como le idea abstracte in le scholas public del Statos Unite de "educar pro le participacion efficace in nostre democratia".

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Educational Philosophy among the Romans

The Romans, an eminently practical people, adopted the system of education of the sophists. The ideal Roman was Cicero, an orator who was able to influence great multitudes with his eloquence. Success in the public life of the Romans depended on the oratorical talents that a person could develop.

Quintilian, the greatest Roman authority on education, insisted that a politician should be more than a good orator. He also should be a "good" man with an excellent mind. But he also emphasized that "the man who can maintain his virtue as a citizen, who has the qualification for manging public and private affairs, and who can govern communities with his counsel, stabilize them by means of law, and improve them by means of judicial decisions certainly should be an excellent orator." Uh... yes! And we shouldn't forget that Adolf Hitler also was an excellent orator.

(5) Educational philosophy among the first Christians

With the advent of Christianity, education became more and more concerned with religious questions. People who wanted to become Christians had to learn the beliefs and the ceremonies of the religion. Thus "catechumenal" schools were established that provided such instruction to the "catechumines" or candidates for admission to the group.

And as the Christians came into contact with other religions and the various philosophies throughout the world, they had to produce representatives who could explain their religion to the politicians and the people of the era when their religion emerged.

Eventually they produced "catechetic" schools that provided instruction according to a method that resembled the dialect of Socrates but that generally did not allow for disputes between instructors and students because "God provided the final principles of the religion."

These schols produced apologists for the Christian religion, in other words advocates who could provide responses to the questions of possible converts to the religion. Many of these apologists instructed large numbers of converts to the religion, who preached to other possible converts. Clement of Alexandria was very famous among these apologists.

For the Christians, naturally, education was not an instrument for supporting the state but an institution in the service of their religion, which gradually became an organization with many characteristics of a secular state, including its abuses of minority groups.

In the year 529 (five twenty-nine) the Christians became so powerful that the emperor Justinian closed all the secular schools of Rome and allowed only Christian schools to operate.

(5) Saint Benedict and monastic life

While life in the Roman Empire became more and more corrupt, many Christians separated themselves from the Romans and established isolated communities, i.e., monasteries. Though the principal goal of these monasteries was religious life, the monks did not neglect education.

Saint Benedict, who directed the Monte Cassino monastary on southern Italy, organized a system of living for his monks that included work and study. For him, education was essential for the survival of Christianity, and soon other monasteries imitated his program.

Though at first the monasteries were dedicated to the education of young men who wanted to become monks, later on they developed special programs for those who did not want to dedicate themselves to religious life.

At first the monks taught reading to their students so that they could study the bible. Afterward they learned to write to copy it and other important books that were important to the Christian tradition. They also learned a small amount of arithmetic so that they could calculate the arrival of their holy days.

At the end of the sixth century, this program grew to the point of instructing the "seven liberal arts" of grammar, rhetoric, dialectic, arithmetic, geometry, music, and astronomy. All the parts of this curriculum were taught using the question-and-answer method.

Thus, during the first part of the middle ages, the church preserved education, but in a very limited form dedicated to "saving the human soul in a world of temptation and sin," a goal as vacuous as the abstract idea in the public schools of the United States of "educating for effective participation in our democracy."