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In the closing decades of the nineteenth century, college-age Latter-day Saints began undertaking a remarkable intellectual pilgrimage to the nation's elite universities, including Harvard, Columbia, Michigan, Chicago, and Stanford. Thomas W. Simpson chronicles the academic migration of hundreds of LDS students from the 1860s through the late 1930s, when church authority J. Reuben Clark Jr., himself a product of the Columbia University Law School, gave a reactionary speech about young Mormons' search for intellectual cultivation. Clark's leadership helped to set conservative parameters that in large part came to characterize Mormon intellectual life. At the outset, Mormon women and men were purposefully dispatched to such universities to "gather the world's knowledge to Zion." Simpson, drawing on unpublished diaries, among other materials, shows how LDS students commonly described American universities as egalitarian spaces that fostered a personally transformative sense of freedom to explore provisional reconciliations of Mormon and American identities and religious and scientific perspectives. On campus, Simpson argues, Mormon separatism died and a new, modern Mormonism was born: a Mormonism at home in the United States but at odds with itself. Fierce battles among Mormon scholars and church leaders ensued over scientific thought, progressivism, and the historicity of Mormonism's sacred past. The scars and controversy, Simpson concludes, linger.
This book examines the work of William James from the perspective of the educator, as well as the long-term influence he exerted over modern education. While much focus has rightly been given to William James’s other psychological works, many biographers, educators, and historians have not given due attention to his Talks to Teachers on Psychology (1899), resulting in a significant gap in Jamesian studies. This book fills this gap through an analysis of the events and people that brought about the initial lectures long before they appeared in print. In addition to covering James’s early life and education, it also examines the role played by persons such as Harvard President C.W. Eliot, educator Paul Hanus, and philosopher Josiah Royce.
Despite great progress around the world in getting more kids into schools, too many leave without even the most basic skills. In India’s rural Andhra Pradesh, for instance, only about one in twenty children in fifth grade can perform basic arithmetic. The problem is that schooling is not the same as learning. In The Rebirth of Education, Lant Pritchett uses two metaphors from nature to explain why. The first draws on Ori Brafman and Rod Beckstrom’s book about the difference between centralized and decentralized organizations, The Starfish and the Spider. Schools systems tend be centralized and suffer from the limitations inherent in top-down designs. The second metaphor is the concept of isomorphic mimicry. Pritchett argues that many developing countries superficially imitate systems that were successful in other nations— much as a nonpoisonous snake mimics the look of a poisonous one. Pritchett argues that the solution is to allow functional systems to evolve locally out of an environment pressured for success. Such an ecosystem needs to be open to variety and experimentation, locally operated, and flexibly financed. The only main cost is ceding control; the reward would be the rebirth of education suited for today’s world.
Originally published in 1921, this book by John Adamson chronicles the changing forms of education in the 17th and 18th centuries in England.
The History of Modern Japanese Education is the first account in English of the construction of a national school system in Japan, as outlined in the 1872 document, the Gakusei. Divided into three parts tracing decades of change, the book begins by exploring the feudal background for the Gakusei during the Tokugawa era which produced the initial leaders of modern Japan. Next, Benjamin Duke traces the Ministry of Education's investigations of the 1870s to determine the best western model for Japan, including the decision to adopt American teaching methods. He then goes on to cover the eventual "reverse course" sparked by the Imperial Household protest that the western model overshadowed cherished Japanese traditions. Ultimately, the 1890 Imperial Rescript on Education integrated Confucian teachings of loyalty and filial piety with Imperial ideology, laying the moral basis for a western-style academic curriculum in the nation's schools.