{"id":31861,"date":"2025-12-02T08:41:22","date_gmt":"2025-12-02T07:41:22","guid":{"rendered":"https:\/\/educationalevidence.com\/?p=31861"},"modified":"2025-12-02T08:41:47","modified_gmt":"2025-12-02T07:41:47","slug":"the-platonism-of-the-education-system","status":"publish","type":"post","link":"https:\/\/educationalevidence.com\/en\/the-platonism-of-the-education-system\/","title":{"rendered":"The platonism of the education system"},"content":{"rendered":"

Imagen:\u00a0 James Joyce<\/a> –\u00a0Pixabay<\/a><\/p>\n

 <\/p>\n

License Creative Commons <\/a><\/p>\n

\"\"<\/strong><\/p>\n

 <\/p>\n

Alfonso A. Gracia G\u00f3mez<\/strong><\/a><\/p>\n

 <\/p>\n

I rather doubt that the education system has ever been so deeply afflicted by Platonism as it is today. The thought may seem paradoxical, given that we also inhabit a kind of golden age of positivist empirio-criticism. Everywhere one turns, one finds appeals to the supposedly scientific foundations of educational planning\u2014schemes more concerned with what \u201cthe evidence\u201d is meant to tell us about how learning happens<\/strong> than with what, in fact, ought to be learnt. \u201cWhy must every pupil know the same things\u201d, the pedagogue asks, \u201cif people do not all share the same interests?\u201d Let us, then, amass a handful of methodologies and ensure that our pupils \u201clearn well\u201d, irrespective of what it is they (allegedly) come to learn \u201cso well\u201d.<\/p>\n

The outcome of this mindset is a practice condemned to disdain content in order to focus exclusively on form<\/strong>. The question is not whether \u201csomething\u201d is, in practice, still being taught. Plainly, all teaching is the teaching of \u201csomething\u201d; \u201clearning to learn\u201d is a redundant and faintly ridiculous fiction, for all learning does no more than serve the purpose of continued learning<\/em>. And this is especially undeniable when we are talking about compulsory education.<\/p>\n

The issue of content, therefore, is necessarily of another order: it concerns something which, in Kantian terms, cannot be properly grasped by reference to the interests<\/em> inherent in our practices (in this case educational ones, for this is what we do as teachers), but only in relation to the maxims that lend our actions their meaning. And it is precisely here that the Platonism of today\u2019s education system<\/strong> resides: in this absurd obsession with form\u2014an obsession that attends only to method, instrument and objective, and does so at the expense of everything to do with content, activity, or indeed desire itself.<\/p>\n

It is perhaps in assessment that this formalist fixation shows itself most clearly. What the champions of pedagogical reform currently call \u201cassessment<\/strong>\u201d has become a kind of Doppelg\u00e4nger<\/em>\u2014a metaphysical stand-in that, in practice, concerns itself with nothing except the exhaustive formalisation of whatever the teacher has done in the classroom. The whole thing culminates in a perversion: the consequence (the justification of what has been done in class) is mistaken for the cause\u2014the formal cause, as Aristotle<\/strong> would have put it.<\/p>\n

Such is the importance attached to recording<\/em> everything that is being done, has been done, and will be done\u2014to ensuring that documentary evidence exists for every last how<\/em> of that so-called \u201cprocess\u201d, which, with a flourish of ponderous pedantry, is solemnly labelled the \u201cteaching\u2013learning process<\/strong>\u201d\u2014that one is sometimes tempted to ask whether it wouldn\u2019t simply be easier to film the lessons outright. For that, after all, appears to be the bureaucratic ideal: an administrative machine designed to extract what might otherwise remain implicit and thereby turn any possible trace of the teacher\u2019s increasingly suspect subjectivity into \u201cdata\u201d (and thus into an objective in its own right).<\/p>\n

Our work is thus not merely guided but coerced by this demand for objectivity\u2014an injunction that needlessly duplicates our practice into two co-dependent spheres of reality: on the one hand, the facts, what is; on the other, their explanation, what ought to be. As a result, we have banished from the classroom not only knowledge but any space for subjectivity. And in this opening-up of our experience to an ontology that doubles every entity, one sees just how thoroughly the pedagogue mistakes \u201cform\u201d\u2014the ought, the sanctioned and consecrated ideal\u2014for genuine reality. It is this ideal that is endlessly signed off, filed away and sacralised in an ever-expanding thicket of paperwork: the pedagogical \u201cidea\u201d, the method, the objective.<\/p>\n

What actually takes place in the classroom is never an \u201cin itself\u201d<\/em> for the pedagogue; hence his haughty astonishment when confronted with trivial statements such as \u201cexams only assess the ability to take exams\u201d. And what else, one might ask, could they possibly assess? Here we find his answer to a question no one has posed: \u201ccompetence\u201d and the \u201cexit profile\u201d. For how else could the neo-Platonic pedagogist conceive the assessment process, if not as a path of approximation towards some supposed ideal\u2014an ideal that can, conveniently, be stipulated in advance?<\/p>\n

Thus, behind the purported benevolence that characterises contemporary pedagogical currents<\/strong> lies a veritable prison of anti-subjectivist formalism<\/strong>\u2014one that refuses to acknowledge anything resembling the teacher\u2019s desire to teach or the pupil\u2019s desire to learn. Just as, for Saint Augustine, evil did not strictly exist<\/strong> but was understood as a matter of one\u2019s distance from the divine Truth, so for the pedagogue there are no \u201cbad\u201d pupils<\/strong>, merely pupils more or less removed from an ideal to which they must, inevitably, be brought closer. Yet this pupil whom he claims to have placed at the \u201ccentre\u201d of the education system is not the real pupil at all; he understands the real child only as a \u201creflection\u201d, a defective \u201ccopy\u201d of the ideal fashioned by the pseudo-theoretical tangle of objectives, key competences and learning instruments\u2014the most refined jargon-laden \u201ctechnology\u201d pressed into the service of the same old religious fetishes.<\/p>\n

As a corollary, bound as we are by the maxim of \u201cmaking the pupil competent\u201d, teachers are no longer permitted to teach\u2014which is precisely what makes them teachers\u2014nor, by the same token, are pupils permitted to learn, which is what would truly make them pupils. At best, teachers and pupils alike are obliged to teach, on the one hand, and to learn, on the other, despite<\/em> the circumstances<\/em>, all of us constrained by an ontological error which, it seems, most professionals in the education system could not care less about, notwithstanding the catastrophic consequences it promises. Chief among these is that we are condemning didactics to become ever more subjugated to the supposedly \u201cscientific\u201d discipline of pedagogy<\/strong>\u2014just as, in another age, philosophy declared itself the handmaiden of theology. Schools of education would do well to read some Nietzsche<\/strong>. The trouble is that, once they had, I am not entirely sure any of them would still be standing.<\/p>\n

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Source:\u00a0educational EVIDENCE<\/strong><\/p>\n

Rights:\u00a0Creative Commons<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

I rather doubt that the education system has ever been so deeply afflicted by Platonism as it is today. The thought may seem paradoxical, given that we also inhabit a kind of golden age of positivist empirio-criticism. 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