Conceptualization of Akrasia in Kenya’s educational policy
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Date
1988
Authors
Njoroge, George Kanari
Journal Title
Journal ISSN
Volume Title
Publisher
Kenyatta University
Abstract
In Chapter one, a general framework
of the thesis is given. This includes the
statement of the problem, a theoretical framework
where assumptions to be studied are stated, the
purpose and significance of the study, the
methodology to be used and a brief organization
of the study.
In Chapter two, I present the Competitivist
understanding of akrasia. This understanding in
following the advice of Hegel is taken as the
thesis. The Competitivists understand akrasia
as basically knowledge. This is reflected in
their delineation of man as always in conflict.
The conflict usually results from the_opposition
of the inclinations or appetites and emotions to
the rule of reason which should always lead man
to rational and good actions. This conflict is
permeated to the behaviour of man. What he judges,
the knowledge he has, the decisions he makes, he
eventually does not act on them. All that he has
as a good for himself remains theoretical.
It remains intellectual. Man is thus theo~etical.
It is from this that akrasia for the Competi~ivists
is taken to mean knowledge or intellect.
Four illustrative philosophers of this
.understanding of akrasia are considered: Plato,
gives the conflict between reason, appetites and
emotions which are the three principles in the
soul of man. Aristotle gives two levels of
knowledge from which a man may be said to have
knowledge and yet act against such knowledge.
He shows that a person may not a~t as per the
knowledge that he has because of the oppositicn
to reason by the appetites. Immanuel Kant gives
the opposition between duty and the inclinations.
Man has no goodwill and thus does not act from
the call of duty. This is because of the
inclinations which are hindrances to his endeavours.
Finally, John,Wilson,gives the components of a
morally educated man, a man who should always act
in a morally praiseworthy way. However, people
are usually not known to be the ideal morally
educated man as given. They usually do not act
as they ,should. This is because of counter-attractive
desires which avert the good decisions to act
.morally.
In Chapter three, I present the Precisionist
understanding of akrasia. Since their position is
in opposition to that of the Competitivists,
then their understanding still in following the
advice of Hegel is taken as the antithesis.
The Precisionists understand akrasia as action.
This is reflected in their delineation of man as
always action oriented. Man loves to do good
for himself and his society. He shuns what is
detrimental to his welfare and that of his fellows.
He feels pain when he sees others suffering.
Thus, he averts their pain by the sympathy he
gives them and the pity that he shows.
Man, therefore acts on knowledge, judgements,
decisions and more so on principles and norms as
enacted for him by his society. He is therefore,
all action. Thus, from this delineation,
Precisionists are interpreted to understand
akrasia as action.
Four illustrative philosophers of this
understanding of akrasia are considered: Socrate~
argues that no man with knowledge will act as
against knowledge. Thus, no man will willingly
engage in evil~ Essentially, man will act in
conformity with what he knows is for the good
(xvii)
of himself. This is because man loves what is
good and therefore pleasant and hates evil which
is painful. F.H. Bradley says that, man strives
after self-realization. Self-realization is
acting in a way that promotes the good of oneself
and the society. In the society, one finds what
is beneficial to him. Man is felt to act in such
a way that he does not alienate himself from
his station and his duties.· 'He stiives after
good actions f6r his is the 6nlyway that
he realizes the self. J.J. Rousseau argues that,
man is naturally good. It is therefore not in
human nature to do that which is evil. He acts
in ways that are in consonance with his nature.
While he loves himself, he also feels pity for
others and therefore liaises with them to avert
evil in the world. Finally, R.M. Hare argues that
moral language is prescriptive and thus action
guiding • This means that no man can sincerely
assent to a principle or a command and not act on
it. The judgement and principles that are
therefore enacted for man by his society is always
for his own good, then it means that, man always
acts in conformity with what is for his own good.
Man means action.
In Chapter four, the most significant
chapter, I give a synthesis of the two
understandings of akrasia as delineated in
chapter two and three. Still in the Hegelian
attitude, we have in labelling the philosophers as
Competitivists and Precisionists shown that,
they understand akrasia on the polarities.
For this, their understanding of akrasia was referred
to, as the thesis and the antithesis. Hegel had
found out that, the truth of a proposition can be
·found out only by a synthesis of the thesis and
the antithesis. A thesis is a proposition which
one starts with. However, this proves to be
inadequate an argument. The thesis therefore
generates its opposite which is the antithesis.
This also proves inadequate. These opposites are
taken up into a synthesis. The synthesis preserves
what is ra:tional in them but cancels what is
irrational. By following this advice of Hegel,
we have found the truth or the proper understanding
of akrasia to be 'the will'. The will is the
rational criteria that avoids the conflict of the
two understandings of akrasia as given by the
Competitivists and the Precisionists.
In Chapter five which makes the educational
component of this thesis, I examine the significance
of the will (as the proper definition of akrasia)
in Kenya's educational policy. An analysis of
the educational policy is first given through
documentary study of Ominde, Gachathi and Mackay
Education Reports. It is found out that while the
policy acknowledges the role that the will plays
in human endeavours, it understands the will as
action and not as both knowledge and action.
The educational policy is thus weak since it
emphasizes only practice and thus ignores theory
which is also important. The policy is therefore
found to be based on an incomplete and improper
philosophical foundation. To inbuild what is
lacking in the policy, it is recommended that
theory and practice should be the essence of
education.
In Chapter six which is the conCluding
chapter, the salient findings of the thesis are
given. More so, recommendations on how to
ingrain the will as both knowledge and action in
our education, especially in the curriculum,
educational planning, educational administration,
teaching methods, discipline and in our teaching
of virtue through character education are given.
Description
A thesis submitted in partial fulfilment of the requirements for the degree of master of
arts in education. LB 880.N52