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Description. Built in 1912, Froebel High School was one of the first schools in Gary, Indiana to accept African American students, decades before most other schools were desegregated. By 1944, approximately 40% of the school’s students were African American. Despite being an integrated school, African American students were still expected to ...
17 apr 2024 · Friedrich Froebel (born April 21, 1782, Oberweissbach, Thuringia, Ernestine Saxony [now in Germany]—died June 21, 1852, Marienthal, near Bad Liebenstein, Thuringia) was a German educator who was the founder of the kindergarten and one of the most influential educational reformers of the 19th century. Froebel was the fifth child in ...
30 lug 2023 · Pedagogista, Psicologo clinico della riabilitazione, Insegnante di ruolo specializzato nel sostegno didattico, Formatore, Padre di Marco e Marilù, Autore, Blogger. In questo breve articolo parleremo di FRIEDRICH FRÖBEL della sua vita personale e della sua filosofia pedagogica.
Friedrich Froebel High School, Gary Indiana. Built in 1912, Froebel High School was one of the first schools in Gary, Indiana to accept African American students, decades before most other schools were desegregated. By 1944, approximately 40% of the school’s students were African American.
- Overview
- The pedagogy of Froebel
- The kindergarten movement
- The psychology and pedagogy of Herbart
- The Herbartians
Next to Pestalozzi, perhaps the most gifted of early 19th-century educators was Froebel, the founder of the kindergarten movement and a theorist on the importance of constructive play and self-activity in early childhood. He was an intensely religious man who tended toward pantheism and has been called a nature mystic. Throughout his life he achieved very little literary fame, partly because of the style of his prose and philosophy, which is so academic and obscure that it is difficult to read and sometimes scarcely comprehensible.
In early life, Froebel tried various kinds of employment until 1805, when he met Anton Gruner, a disciple of Pestalozzi and director of the normal school at Frankfurt am Main, who persuaded him to become a teacher. After two years with Gruner, he visited Pestalozzi at Yverdon, studied at Göttingen and Berlin, and eventually determined upon establishing his own school, founded on what he considered to be psychological bases. The result in 1816 was the Universal German Educational Institute at Griesheim, transferred the following year to Keilhau, which constituted a kind of educational community for Froebel, his friends, and their wives and children. To this period belongs The Education of Man (1826), his most important treatise, though typical of his obscurantism. In 1831 he was again in Switzerland, where he opened a school, an orphanage, and a teacher-training course. Finally, in 1837, upon returning to Keilhau, he opened his first Kindergarten, or “garden of children,” in nearby Bad Blankenburg. The experiment attracted wide interest, and other kindergartens were started and flourished, despite some political opposition.
Froebel’s pedagogical ideas have a mystical and metaphysical context. He viewed man as a child of God, of nature, and of humanity who must learn to understand his own unity, diversity, and individuality, corresponding to this threefold aspect of his being. On the other hand, man must understand the unity of all things (the pantheistic element).
Education consists of leading man, as a thinking, intelligent being, growing into self-consciousness, to a pure and unsullied, conscious and free representation of the inner law of Divine Unity, and in teaching him ways and means thereto.
Education had two aspects: the teacher was to remove hindrances to the self-development or “self-activity” of the child, but he was also to correct deviations from what man’s experience has taught is right and best. Education is thus both “dictating and giving way.” This means that ordinarily a teacher should not intervene and impose mandatory education, but when a child—particularly a child of kindergarten age—is restless, tearful, or willful, the teacher must seek the underlying reason and try to eradicate the uncovered hindrance to the child’s creative development. Most important, the teacher’s dictating and giving way should not flow from the mood and caprices of the teacher. Behaviour should be measured according to a “third force” between teacher and child, a Christian idea of goodness and truth.
School for Froebel was not an “establishment for the acquisition of a greater or lesser variety of external knowledge”; actually, he thought children were instructed in things they do not need. School instead should be the place to which the pupil comes to know the “inner relationship of things”—“things” meaning God, man, nature, and their unity. The subjects followed from this: religion, language and art, natural history, and the knowledge of form. In all these subjects the lessons should appeal to the pupil’s interests. It is clear that, in Froebel’s view, the school is to concern itself not primarily with the transmission of knowledge but with the development of character and the provision of the right motivation to learn.
The kindergarten was unique for its time. Whereas the first institutions for small children that earlier appeared in Holland, Germany, and England had been welfare nursery schools or day-care centres intended merely for looking after children while parents worked, Froebel stood for the socializing or educational idea of providing, as he put it in founding his kindergarten, “a school for the psychological training of little children by means of play and occupations.” The school, that is, was to have a purpose for the children, not the adults. The curriculum consisted chiefly of three types of activities: (1) playing with the “gifts,” or toys, and engaging in other occupations designed to familiarize children with inanimate things, (2) playing games and singing songs for the purpose not only of exercising the limbs and voice but also of instilling a spirit of humanity and nature, and (3) gardening and caring for animals in order to induce sympathy for plants and animals. All this was to be systematic activity.
The kindergarten plan to meet the educational needs of children between the ages of four and six or seven through the agency of play thereafter gained widespread acceptance. During the 25 years following Froebel’s death in 1852, kindergartens were established in leading cities of Austria, Belgium, Canada, Germany, Great Britain, the Netherlands, Hungary, Japan, Switzerland, and the United States. In Great Britain the term infant school was retained for the kindergarten plan, and in some other countries the term crèche has been used.
As a young man of 18, Herbart had studied at the University of Jena under the idealist philosopher Fichte. It was a long while before he broke from the spell of Fichte’s teachings and turned to philosophical realism, which asserts that underlying the world of appearances there is a plurality of things or “reals.” Change consists simply in the alteration in the relations between these reals, which resist the changed relationships as a matter of self-preservation.
Ideas, like things, always exist and always resist change and seek self-preservation. It is true that some ideas may be driven below the threshold of consciousness; but the excluded ideas continue to exist in an unconscious form and tend, on the removal of obstacles (as through education), to return spontaneously to consciousness. In consciousness there are ideas attracting other ideas so as to form complex systems. These idea masses correspond to the many interests of the individual (such as his home and his hobbies) and to broader philosophical and religious concepts and values. In the course of mental development certain constellations of ideas acquire a permanent dominance that exercises a powerful selective facilitating influence upon the ideas struggling to enter or reenter the consciousness.
In his systematic account of the nature of education, Herbart conceived the process as beginning with the idea masses that the child has previously acquired from experience and from social intercourse. The teacher creates knowledge from the former and sympathy from the latter. The ultimate objective is the formation of character by the development of an enlightened will, capable of making judgments of right and wrong. Moral judgments (like reals) are absolute, springing from contemplation, incapable of proof and not requiring proof. Ethics, in other words, is the ultimate focus of pedagogy.
In the classroom, it is the aim of the lessons to introduce new conceptions, to bind them together, and to order them. Herbart speaks of “articulation”—a systematic method of constructing correct, or moral, idea masses in the student’s mind. First the student becomes involved in a particular problem, and then he considers its context. Each of these two stages has a phase of rest and of progress, and thus there are four stages of articulation: (1) clarification, or the static contemplation of particular conceptions, (2) association, or the dynamic linking of new conceptions with old ones, (3) systematization, or the static ordering and modification of what in the conceptions are deemed of value, and (4) methodization, or the dynamic application and recognition of what has been learned. Herbart phrased this system of instruction only in very general terms, but his successors tended to turn this framework into a rigid schedule that had to be applied to every lesson. Herbart himself warned:
Herbart’s basing of educational methods on an understanding of mental processes or psychological considerations, his view that psychology and moral philosophy are linked, and his idea that instruction is the means to moral judgment had a large place in late 19th-century pedagogical thought. Among Herbart’s followers were Tuiskon Ziller in Leipzig (founder of the Association for Scientific Pedagogy) and Wilhelm Rein in Jena. From 1895 to 1901 a National Herbart Society for the Scientific Study of Education flourished in the United States; John Dewey was a major critic of Herbartianism in its proceedings.
Ziller’s ideas are representative of the Herbartians. He insisted that all parts of the curriculum be closely integrated and unified—history and religion forming the core subjects on which everything else hinged. The sequence of instruction was to be adjusted to the psychological development of the individual, which was seen as corresponding to the cultural evolution of mankind in stages from primitive savagery to civilization. His main goal in education, like that of most Herbartians, was to promote character building, not simply knowledge accumulation.
15 nov 2022 · 15 November 2022. DOI: https://doi.org/10.1007/978-3-030-81037-5_42-1. Friedrich Froebel was a German pedagogue working at the dawn of the nineteenth century and best known as the architect of kindergarten, in both design and name.
19 gen 2017 · Fröbel claimed that women were natural teachers of young children and therefore uniquely qualified to teach kindergarten—a new and controversial view in an era when most teachers, even of young children, were men. Keywords: Johann Heinrich Pestalozzi, Friedrich Fröbel, kindergarten, early childhood education, pedagogy.
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