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Mahatma Gandhi views on Philosophy of Education

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Alladi Veerabhadra Rao

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International Journal of Academic Research
ISSN: 2348-7666; Vol.3, Issue-4(1), April, 2016
Impact Factor: 3.075; Email: drtvramana@yahoo.co.in

Dr. eerabhadra Alladi, Research scholar, Dept. of Philosophy, Andhra University

Visakhapatnam.

Mahatma Gandhi was out what is ingrained in child or to lead

Open minded. He was willing to adopt out of darkness into light. Ancient Indian
any idea from any source. He was thinkers viewed education as idealistic or
influenced by a number of persons and spiritualistic whereas the modern Indian
intellectuals ranging from house-made thinkers regard education from the
Rambha to eminent thinker and writer practical standpoint. In Rig Veda
like Tolstoy. Though Gandhi was education has been understood as
influenced by Indian thought he was something that makes man self-reliant
equally and deeply influenced by the and selfless. In the Upanishad thought
western thinkers, writers, prophets of education has been regarded, as a means
both the ancient and modern times to attain salvation. Sankaracharya
Gandhi himself acknowledge his considers education as realization of the
indebtedness to the west. Gandhi says self.
that “my views on ahimsa (non-violence)
Plato gave utmost importance to
are the result of my western education”
education. According to him education
(Gandhi, M.K, 1978, P-199). . Mainly
plays a vital role, which helps to serve the
Gandhi’s ideas coincide of Ruskin’s ideas,
ruler, and it gives right direction to
Both Gandhi and Ruskin was common in
secure a harmonious state. Plato stated
their views on educational, economic and
that if citizens are well educated they will
political problems. Gandhi drew his
be able to know the difficulties that
inspiration on education from Ruskin.
surround them and find solutions. In the
Both of them attached importance to
Plato's Republic education has assumed
education and constructive programme.
great importance. In the words of
Education means, "To nourish" "To bring Rousseau the Book of Plato's Republic
up" and "To rise" This means educating a was the greatest work on education ever
child, nourishing or bringing out a child written (Sabine, G. H.1973.P- 69).
in accordance with norms, ends or aids. It
Education is continues process which
also implies to lead out or to draw out.
goes on whether school keeps or not.
This means educating a child or drawing
People learn anything before they enter
International Journal of Academic Research
ISSN: 2348-7666; Vol.3, Issue-4(1), April, 2016
Impact Factor: 3.075; Email: drtvramana@yahoo.co.in

into the school followed by continuity also to those who love the truth in each
outside the schoolroom. They keep on thing. The philosophy of education has
learning even if the formal education undergone and continues to undergo
comes to an end. some profound changes. In the past an
author could discuss the philosophy of
Even during the hours of formal
education with reference to the idealists
schooling, the students learn much
and pragmatists. Although there is need
outside, which doesn't constitute a part of
for extending the boundaries of
the planned curriculum. The student
philosophy of education, the appearances
secures a great deal of education from the
of the problems associated with the
church, political discussion and also from
philosophy of education are sporadic.
Magazines, Newspapers, Radio, and
Television, which are employed 'as a Philosophy of education has been
means of educating'. Education is a defined as an attempt to find answers to
dynamic process that contributes to the questions, which are termed as ultimate.
natural harmonious development of A Philosopher dealing with education is
individual powers, which are inherent desirous of learning what is knowable
and innate. It contributes to the complete and what he has to do with education. He
human development resulting in the is interested in the nature of reality,
desirable behavioral change and sources of value and the aspects such as
ultimately prepares for a better life. aims, curriculum and method may mean
Education is a process of development at for education. Philosophy of education
different stages of human beings from helps to think clearly, carefully,
infancy to the matured state. It is a rigorously and systematically relating to
process by where human being adopts educational problems and concepts. It is
himself gradually in various ways of use - clarifying and liberating.
physical, spiritual and environmental.
It tends to make people to be more
A newly born infant is a helpless human conscious of important issues helping
being. He has no knowledge of social them to evaluate. It serves to free them
customs and traditions; He does not have from the tyranny of conventional
an idea to achieve an ideal or values. In thought. When the Philosophy of
the passage of time does she grow older education fails to perform to achieve the
with the influence of the informal and desirable ends expected of, it merely
formal process of education? By this way remains as an intellectual exercise (Park,
he develops in the physical mental and J. (Eds.).1968. P.34.).
emotional spheres and his feelings have
Philosophy has been defined in ways
also been developed gradually.
implying a certain totality, generality,
Philosophy is varied in meaning and in and ultimate of both subject matter and
scope. The word Philo means love or fond method. With regard to subject matter
of and Sophia means wisdom. Thus philosophy is an attempt to comprehend
Philosophy means love of wisdom or which is to gather the varied details of
pursuit of knowledge. Plato used the the world and of life into a single
term in a general way in his book 'The inclusive whole which shall either be a
Republic'. He applied it to those who see unity or as in the dualistic systems shall
the absolute, eternal and immutable and reduce the plural details to a small
International Journal of Academic Research
ISSN: 2348-7666; Vol.3, Issue-4(1), April, 2016
Impact Factor: 3.075; Email: drtvramana@yahoo.co.in

number of ultimate principles, on the side aim of education is to enable individuals

of the attitude of the philosopher and of to continue their education. The object
those who accept his conclusions, there is and reward of learning is continued
the endeavor to attain as unified and capacity for growth.
complete an out look upon experience as
Character building has first place in
possible. This word is expressed in the
Gandhian education. Character is similar
word Philosophy which means love of
to foundation. A building built on sand
wisdom. When philosophy is taken into
collapses where as a building erected on a
consideration, it is assumed that it
strong foundation lasts for long time.
signifies the acquisition of knowledge,
Gandhi holds that the school must be an
which influences the conduct of life
extension of home. There must be
(Dewel, J. 2001. P. 324).
agreement between the impressions,
which a child gathers at home and at
school to achieve the best results. The
The human society owes its existence
alien type of education produces a gulf
because of education. There is need to
between the educated classes and the
know about the goals, aims or objectives
masses (Gandhi, M.1962. P. 13).
of education. Without determining the
aims of education, it is not possible to Gandhi does not think it necessary to
plan the curriculum and the methods to consider whether the adoption of the
be followed to impart that curriculum. mother tongue as the medium of
Aim enables to act with a purpose and instruction would have any adverse effect
meaning. Education gives right direction on the knowledge of English or not. It is
to that activity. In the absence of the necessary of the foreign language. He
aims in education, progress cannot be further states that it is unnecessary to
achieved. A study of the history of create and encourage a liking for it.
education reveals that hundreds of aims Gandhi states that English cannot and
have been given at different times and ought not to become the National
different places by the different thinkers language. In this connection Gandhi
of education. No two persons think alike refers to the requirement of a national
since their psychic structure varies. language.
So Plato aims at the state controlled
compulsory education. His scheme of
It should be easy to learn for
education can be categorized under two
government officials.
parts, the elementary education inclusive
of training for young person’s up to the It should be capable of serving as
age of twenty culminating in the medium of religious, economic and
beginning of military service and the political intercourse throughout
higher education intended for the India.
selected persons of both successes who
It should be the speech of the
are the members of the ruling classes
majority of the inhabitants of India.
between the age of twenty and thirty five.
The state directed scheme of education, Everybody should find it easy to
which is compulsory, is an important learn.
innovation of Athenians practice. The
International Journal of Academic Research
ISSN: 2348-7666; Vol.3, Issue-4(1), April, 2016
Impact Factor: 3.075; Email: drtvramana@yahoo.co.in

In choosing such a language their own. The students have to be

considerations of temporary or trained in such a manner so as to
passing interest should not count cultivate the habit of understanding and
(Gandhi, M.1962. P.22) appreciating the doctrines of various
great religions of the world in a spirit of
Gandhi states that English language does
reverence and broad-minded tolerance
not fulfill any of these requirements. To
(Gandhi, M.1962.P. 39)
think that English language can become
Indian national language is a sign of Gandhi states that the study of other
weakness. religious besides one's own gives a grasp
of the rock bottom unity of all religions.
This study could afford a glimpse also of
Education must be imparted through that universal and absolute. Truth, which
mother tongue. People have been lured lies beyond the 'Dust of creeds and faiths
by English language. Those who advocate (Young India.1928, P-406)
English language state that it is through
On the other hand Gandhi does not
English that an awakening has been
believe that the state can concern itself or
created in the country. English literature
cope with religious education. He states
is vast and widely used. Giving up the use
that religious education must be the sole
of English is a misfortune. It is not
concern of religious associations. He does
possible to translate it into other
not like the idea of mixing up religion
languages. Unity could be achieved only
with ethics for the reason all the
through English. Encouragement for the
fundamental ethics is common to all
promotion of different languages of India
religions. So teaching of fundamental
is tantamount to disrupt the unity and
ethics is undoubtedly a function of the
retard the growing feeling of unity that
state (Harijan, 1947, P. 76) In the event
they are of one nation. These are the
that the government feels the need of the
main arguments of the advocates of
religious instruction to be included in
English. Education should not be made
education, it is imperative that the
dependent on money. As the sun gives
religious instruction offered should be of
light to all the rich and the poor and rain
the best type; says Gandhi (Harijan,
falls on all so also learning must be made
1947, P. 76) The aim of all religious
available to all (Gandhi, M.1962.P. 39)
teaching has to make men more tolerant
and broad minded.
The end of all education should surely be
service and if a student gets an
Mahatma Gandhi stood for the
opportunity of rendering service even
educational system, which is literary and
whilst he is studying, he should consider
productive, but the existing system of
it as a rare opportunity and treat it not
education is completely separated from
really as a suspension of his education
the life activities of the child with moral
but rather to complement (Young
degradation. In order to abolish the evils
India.1927.P-342).
that have beset the society and to achieve
Gandhi holds that a curriculum of the ideal society economically self-reliant
religious instruction should include a peaceful and orderly and to uphold moral
study of the tenets of faiths apart from and spiritual life and to reduce the
International Journal of Academic Research
ISSN: 2348-7666; Vol.3, Issue-4(1), April, 2016
Impact Factor: 3.075; Email: drtvramana@yahoo.co.in

disparities and inequalities in the society better culturally, socially, morally and
he put forward a new scheme of spiritually.
education known as basic education
which has its basis on morality and
human values. “Gandhian plan of primary
education is to impart through the
“This education whether confined to
medium of village handicrafts for
children or adults males or females will
instance like spinning and carding. This
find its way to the homes of the pupils
type of education is conceived as the
must learn an inter-provincial language
spearhead of a silent social revolution
this language can only be Hindustani
fraught with the most for reaching
written in Nagar or Urdu script”
consequences. This provides a healthy
(Gandhi, M.K.1951.P.52).
and moral basis of relationship between
Gandhi's basic idea was to make the city and village. This leads a long
education self supporting through craft, way towards eradicating some of the
agriculture and other productive work worst evils of present social insecurity
there by by-passing potentially the need and poisoned relationship between the
for government funding support classes (Harijan, 1937, P.293)
(Chauhan, C. P. S.2004.P.36).
The teachers and students working and
A committee constituted by educationists learning together should derive lessons
was headed by Dr. Zakir Hussein in order from the natural and social environments
to work out the details of the curriculum. intimately connected with the process of
The report of the committee received in productive work. Thus the catchment
the year 1938 was placed before Indian area of learning consists of the natural
National Congress, which was accepted. and social environments and the process
The first basic school was established at of predictive work. The teachers and
Sevagram near Wardha in 1938 under students would build up cooperatively as
Gandhi's personal supervision but the integrated social community sharing in
proposal of basic education was opposed turn all community work, developing self-
by congress leaders and industrialists. reliance as a measure of self-government
The system of basic education proposed of the students. Under this the school
by Gandhi leads to the development of Assembly would elect a cabinet of student
the mind, body and soul whereas the ministers for planning and carrying out
ordinary system of education cares only community work inside and outside the
for the mind (Harijan, 1947, P. 401). school. Self-assessing achievements and
failures ((Ramachandran, G., &
Gandhi holds that an intellect which is
Mahadevan,T. K.1970.P. 333).
developed through the medium of socially
useful labor will be an instrument for Gandhi has named his educational
service and it will not easily be led astray programme as Nai Talim (new system of
or fall into devious path (Harijan, 1946, education), which implies new education
P. 306), Gandhi looks upon education as under which education has become life
an integral whole and also as an centered, instead of textbook centered.
instrument of social revolution lifting the Nai Talim has been defined as education
human life continually to something for life, through life and throughout life.
Nai Talim has been divided into pre-
International Journal of Academic Research
ISSN: 2348-7666; Vol.3, Issue-4(1), April, 2016
Impact Factor: 3.075; Email: drtvramana@yahoo.co.in

basic, basic, post-basic, university and means of their intellectual growth. He

social education. Pre-basic is the nursery mainly suggests that handicrafts are to
school part, basic is elementary education be taught not merely for productive work
for a period of eight years, between 7 and but for developing the intellect of the
15 years of age. Post-basic is High school pupils. This helps them to be self-
education and social education has supporting (Harijan, 1937, P. 256).
become adult education (Ramachandran,
Education is popularly and correctly
G., & Mahadevan,T. K.1970.P. 332).
described as education through
Gandhi has taken up basic education for handicrafts but it is part by true. The
boys and girls between 7 and 15 years of root of the new education goes much
age for a period of 8 years. In the view of deeper. It lies in the application of truth
Gandhi basic education is the birth right and love in every human activity. The
of every child in India. No child could notion of education through handicrafts
remain without it if Indian humanity is rises from the contemplation of truth and
to make progress (Pyarelal.1997. P.54). love, which permeates every activity of
the human life. True education should be
Basic education or Nai Talim (new
made easily accessible to all. It should be
system of education) as Gandhi calls it is
of much use to every villager in his daily
revolutionary in its conception. It is
life. Such type of education does not
based on the theory that it is the activity
depend on books (Harijan, 1947, P. 480).
known s 'the thinking hand' which more
than anything else has guided the The teacher's earning in this new
evolution of man and society. In this education stands as the art of living.
system of whole education, man can be Therefore, both the teacher and the
imparted through the medium of a basic taught have to produce in the very act of
handicraft. Its goal is to build up ' a non- teaching and learning, which enriches life
violent, non-exploiting social order in from the very beginning (Harijan, 1947,
which the ideals of freedom, equality, and P. 145). Gandhi is of the opinion that the
brotherhood can be fully and universally commencement of training by teaching
realized (Pyarelal.1997. P.332).This type the alphabet and writing hampers the
of education is life centered but not intellectual growth of the pupils. He
textbook centered (Ramachandran, G., & proposes on the other hand to teach the
Mahadevan,T. K.1970.P. 334). alphabet when the pupils acquire
elementary knowledge of history,
Gandhi holds that craft, art, health and
geography and the art of spinning.
education should all be integrated into
Through these their intelligence should
one scheme. Nai Talim is a beautiful
be developed. The teacher has to handle
blend of all the four and covers the whole
correlation carefully and precisely. He
education of the individual from the time
has also to enable learning by children to
of conception to the moment of death. He
be an expiating and joyful process by
regards craft and industry as the medium
handling correlation also as an artist.
of education (Harijan, 1946. P. 394). He
is of the opinion that if right kinds of
teachers are given, children will be
Gandhi thinks that the villages have
taught the dignity of labor and learns to
become a mere appendage to the cities.
regard it as an integral part and as a
They exist to be exploited by the cities. Of
 International Journal of Academic Research
ISSN: 2348-7666; Vol.3, Issue-4(1), April, 2016
Impact Factor: 3.075; Email: drtvramana@yahoo.co.in

the cities make adequate return to the 10. Chauhan, C. P. S. (2004).

villages for the strength and sustenance
they derive from the villages, a healthy . Kanishka Publishers.
and moral relationship will be established
11. Harijan, 9-11-1947, P. 401.
between these two. If the city children
are to play their part in this great and 12. Harijan, 8-9-1946, P. 306.
noble work of social reconstruction, the
13. Ramachandran, G., & Mahadevan, T.
vocations through which they receive
K. (1970). . Gandhi
their education ought to be directly
Peace Foundation.
related to the requirements of the
villages. This will provide a healthy and 14. Pyarelal. (1997).
moral basis of relationship between the Navajivan
city and the village. This helps to Publishing House.
eradicate some of the worst evils of the
15. Harijan, 10-11-1946. P. 394
present social insecurity and poisoned
relationship between the classes. 16. Harijan, 11-9-1937, P. 256.
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