Abstract
This chapter delves into the profound impact of Friedrich Blumenbach's pioneering work as a “racial geometer” in the realm of physical anthropology and its complex historical legacy. Blumenbach's meticulous measurements and classifications of human skulls, which formed the bedrock of his racial taxonomy, are explored in detail. However, his approach has ignited debates and criticism, with scholars contending that it perpetuated Eurocentric perspectives and served colonial agendas. Sujatha Fernandes, among others, places Blumenbach's work within a broader context of colonialism and its efforts to establish racial hierarchies. This chapter further discusses how Blumenbach's legacy is intertwined with the troubling history of scientific racism, exemplified by figures like Gobineau and Linnaeus. Despite these controversies, subsequent scholars like Franz Boas and George M. Fredrickson challenged scientific racism, emphasizing cultural factors, and highlighting the subjective nature of racial classifications.
TopThe Rooted Route Of Justified Self-Interest: Kant, Blumenbach, Heglian Education Philosophy
We think that a starting point for dealing with this topic in the Philosophy of education, whatever the level of education, is the affirmation of the basic equality of all human beings, especially their equality in dignity (Siraz Chowdhury et al., 2023). We are all equally worthy of respect, worthy of rights, worthy of freedom and so many other things that are equally worthy. To be worthy is to be deserving of dignity. Hence the word dignity comes with rights and justice. We say that we all have the fundamental right to be respected for our dignity. We all have the right to respect our dignity as human beings. This is called the right to human dignity. In relation to this right, we are all equal. Because we are all equally human. And, in this equality, we also have the right to be different in the realization of our common or equal humanity. The richness of the human lies in the differentiation of ways to realize the basic equality of being human. Hence the idea that being different in the way we realize our equal humanity, we are all equally human beings.
It strikes us that the Greek language has three words to designate people, that is, human beings: Anthropos (the human being in general), guinea (the female human being), and Andros (the male human being). In the Portuguese language, we use the word “homem” both to designate human beings in general and to designate the male human being, just as we use the word woman to mean human beings. Could this indicate something? Perhaps an identification of the male human being as what most represents the human? To think. If we are correct in what we said about the Greek language, it seems to me that there is a clear indication in it that both male and female human beings are different and equal. Differences are unique manifestations of the fundamental equality of human beings that spread across Planet Earth, which, as equally human, manifest the wealth of possibilities of this “equal human being”: equal as human, equal as deserving (worthy) of respect for others. the human being and respected in their right to be human in their way, that is, differently. Whether as male or female, whether as a child, young person, adult or elderly person, whether as belonging to different ethnicities or races, whether as a speaker of different languages, whether as a member/producer of different cultures, whether as different ways of thinking and express, whether as a participant in different religions or even without participating in any of them, whether affiliated with this or that political party, whether as having chosen to fulfill their sexuality in one way or another, or through any other difference in the way of being people. Fundamentally, at the heart of being human, we are all equally worthy of respect. This is the principle defended here and which is reflected in the second principle: the right to realize equal humanity in different ways; the right to diversity which is an equal right for all humans.
And here it is important to note that principles have not been demonstrated. They are recognized as locations of departure (hence being principles, that is, what comes first, or at the beginning of an argument; not gratuitously, but also on account of some form of argumentation). Moreover, it is practical to suggest that this be subjected to critical study in Philosophy courses. Why are we willing to accept this principle? Thinking about a Country where diversity is the great riches of the human person who is one as human and various in its manifestations, Morin says something that can be presented here as an invitation to philosophical study in general and Philosophy Education in particular. As said in Chapter One, one needs to take coherence. The phrase “the rooted route of justified self-interest” refers to how certain philosophies, despite advocating for enlightenment and progress, can reinforce and justify certain forms of prejudice and self-interest. The philosophies of Immanuel Kant, Johann Friedrich Blumenbach, and Georg Wilhelm Friedrich Hegel illustrate this concept. Immanuel Kant, a prominent Enlightenment philosopher, proposed that humans could transcend their instincts and prejudices through the application of reason. Nonetheless, some critics have noted that Kant's universal claims about human nature and morality frequently reflected his own cultural and social context. Influential Enlightenment philosopher Immanuel Kant believed in human reason as a means of comprehending the world and steering ethical behavior. According to his philosophy, human reason enables us to transcend our immediate inclinations, desires, and biases to comprehend universal truths and moral laws.
Key Terms in this Chapter
Equity and Difference: Equity and difference in education pertain to the promotion of impartiality while acknowledging and appreciating a wide range of cultural and social backgrounds. It entails rectifying discrepancies and cultivating an all-encompassing atmosphere that recognizes individual distinctiveness without perpetuating inequities.
Educational Equality: Educational equity seeks to ensure that every individual has equal access to opportunities and resources necessary for attaining academic achievement. The objective is to eradicate inequalities stemming from socio-economic status, race, or other variables, creating an atmosphere where every student has an equitable opportunity for educational progress.
Human Diversity: Human diversity acknowledges and commemorates the extensive array of distinct variations among individuals, encompassing, but not restricted to ethnicity, culture, gender, abilities, and perspectives. Promoting the acceptance of different human characteristics in education cultivates a sense of inclusiveness, enhancing the educational setting and equipping individuals for a globally interconnected society. Gender identity is just one of many traits that make up human variation. Because they identify as a gender other than the sex assigned to them at birth, transgender people add to this diversity. Promoting tolerance and appreciating the diversity of humanity requires an understanding of and respect for transgender experiences. In a nutshell, up, acknowledging and valuing the variety of human experiences—including those of transgender people—is essential to creating a culture that is more accepting and understanding. Promoting an atmosphere where each person's individuality is valued and cherished requires a strong foundation in advocacy, empathy, and education ( Vadevelu, Singh, Firdaus, Samsurijan, Latif, & Haizzan, 2018 ).
Political Rights: Political rights in education refer to the recognition and safeguarding of individuals' entitlements to engage in political activities. The process entails promoting civic education, enabling learners to comprehend and assert their rights, and fostering informed and responsible citizenship in democratic societies.
Educational Philosophy: Educational philosophy delves into the fundamental ideologies and principles that form the basis of the educational system. It includes theories, values, and frameworks that direct teaching and learning, impacting the overall approach to education and shaping educational objectives and practices.