Philosophy of Education: Herbert Marcuse

doctrine of Education Herbert MarcuseJoseph Cunningham Praxis Exiled Herbert Marcuse and the One propertyal University,Journal of Philosophy of Education Vol 47 No 4 2013Cunninghams exploration of Herbert Marcuse positions him at the vegetable marrow of the variationary disciple movements of the 1960s. Higher education could at that time be seen as a place which was shielded to some extent from the pacifying tendencies inside advanced capitalistic labour. Of all the theories which emerged emerge of the influential Frankfurt School, Marcuses was by chance the bingle theory which could more easily beapplied in practice because it narrow Marxist critique to analyse the extent to which advanced capitalisms influence penetrated inwardly. Cunningham encapsulates this by stating, gendered rhetoric aside, One Dimensional Man, is about you and your life.However, Cunningham argues that it was never Marcuses intention to wear out his theory, whilst navel gazing inside an ivory tower. Ra ther searing theory in education should move students to pierce through the institutional walls and function as actualised praxis, the congruence of theory and action. Cunningham uses Marcuses own words from 1968, By its own interior(a) dynamic, education thus leads beyond the classroom, beyond the university, into the political dimension and in to the moral, instinctual dimension (his italics). An inner revolution is a precursor to outer revolution and dialectical critique is the key to the liberation which will nurture that inner revolution.Marcuse looked beyond labour itself to honour the causes of what he thought was creating a adept dimensional society he argued that technology, the media and a converging standardisation of value coupled with an unending stream of must have commodities combine to contend an individuals authenticity. Reason is usurped by technological rationality and our critical senses atomic number 18 dulled, making us, as Marcuse argued, disinterested in or even hostile to dissent. Cunningham guardedly traces how the ripe revolutionary potential of the 1960s has come under the aver of capital, as Marcuse predicted might be the case.I can see how the ontogenesis corporatisation of higher education, of which Marcuse was aware in 1960, has indeed spread tentacles across the sector. The perceive waste of human capital in the liberal arts has been either recycled into more useful courses or disposed of. Cunninghams view is that, as Marcuse predicted, the vex to develop online education can arguably be seen as some other route to seal the packaging of educational content as a product for students as consumers, so much so that the consumer and campus culture are indistinguishable. The halcyon days of free education have been replaced by a narrowing of access due to lack of means.Cunninghams conclusion is bleak hardly understandable even though critical theory is still taught, it is mostly devoid of praxis and often delivered on line in digitally standardised curricula. Marcuse would find it empty of the dynamic which he felt it had the potential to bring to student life. Like Marcuse, however, Cunningham sees some evidence of counterculture citing the Occupy Movement as one candle in the darkness of the pervasive atmosphere which is antithetical to critical thought. Self-exile beckons for those who, like Marcuse before them, seek to step outside to look at heart with fresh eyes.There are indicators everywhere we look of the dominant capitalist culture which makes us so wrapped up in our periodical existence and desire for material goods that we fail to see the possibility of each other existence. Indeed, we are led to crave the same dimension. Marcuses One Dimension flattens our capacity for imagining another kind of existence and suppresses our instinctive desires. Whether it is the subliminal spell of an advertising jingle or the promise of a higher wages if we put all our energies into STEM, we are persuaded that our present should be used to prepare our future. However the vision is as narrow as a tunnel. The luminance at the end is that of unexamined material prosperity there are hardly a(prenominal) unexpected rays lighting the corners of our imagination to help us to reach out to change our perspective. After all, evidence of a different light seminal fluid might encourage us to look for another way out. discourse count 663ReferencesBrookfield, S. (2005). The Power of Critical Thinking for Adult Learning and Teaching. maidenhead OUP.Graham, A. (n.d.). Liberation Powerpoint Class notes Jan 2017. WIT.Marcuse. (1967). Liberation from the Affluent Society (1967) . Retrieved from https//www.youtube.com/watch?v=bQLpqno6J_g Accessed 14/12/2106