| dc.description.abstract | 'A philosophical analysis of the cultural functions of knowledge' is an exploration of philosophy as it is done today basing itself on the history that has brought it this far. In a pluralistic society where we talk of political liberalism,the question is, what are the proper ends of education in a philosopher's view? This project has been devoted to a philosophical outlook on the question of the cultural, functions of knowledge. This has specially focused on education 'as a chief method' for progressive reconstruction of civic culture within which philosophy is depicted. In a condensed way, the study has followed Dewey's contribution to philosophy of education. Given Dewey's idea of 'democracy and education' and that of 'education and experience,' we perceive of how human association is the ability to see in others beings like ourselves.
Further, on in the quest of a philosophical analysis of the cultural functions of knowledge in this project we answer to a unique problem of the clash of civilizations basing ourselves on what Plato suggested strongly 'education be employed as the chief method of reforming both the individual's character and that of the state.' Education as a means to a good society is to be taken on as a 'categorical imperative.' Kant suggested the perfection of 'the human mind' through education as 'knowledge of a practical moral character.' Aristotle had earlier on stated in his politics ''there are three things which make humans good and virtuous .... ' Aristotle gave them as 'nature, habit and reason.' For the reconstruction of our civic culture through education, 'education should have a political purpose.' How then can education lead to progressive reconstruction of civic culture in Kenya?
This project proposes a rethinking of the prevalent civic culture in Kenya. We need to overcome corruption, insecurity, and now that we have a new constitution in place, it needs to be properly implemented. The thesis here is: Culture can be progressively reconstructed and affirmed in the education system; provided we understand properly the cultural functions knowledge does serve. These are namely, the primary components of an emerging liberal democratic civic culture in Kenya. Thus, the project of reconstructing civic culture, in the conceptions of reason and knowledge becomes the project of rethinking the cultural foundations of a liberal democracy. What comes 'after post-independence, then? The answer we may find offered here is that the
post-independence reconstruction of liberal democratic civic culture and civic society is dependent on education. What we are for is a 'totally integrated quality education.'
The researcher has gone into an analysis of the cultural functions of knowledge . byIooking at the background information available on the question exploring the problem at hand and setting out to establish that a philosophical analysis of the cultural functions of knowledge is important and attainable by meeting the specific objectives that this study has examined. These have been through an understanding of the cultural functions of knowledge as a concept within the confines of Philosophy. An analysis of the concept of the cultural functions of knowledge showing how it produces psychological meanings that influence individuals, communities and cultures. The final objective has been recognising that cultural functions of knowledge can be deduced and validated philosophically using the speculative, analytical and synthetic approaches.
The researcher used a transcendental method for the integration of the deductive and inductive critical philosophical analysis in this study. Given the study was qualitative, the study did not make much use of the experimental methods. For the presentation of the findings from the study the research has given a qualitative analysis in chapter four. The findings have revealed an analysis of the cultural functions of knowledge supports a liberal democratic civil society. Here the author has examined the complex development it represents leading to an attempt to think in new ways about humanity'S social, moral, and intellectual life at a time of profound and multifarious change'. In one important respect, it was part of a general reaction against the mechanistic philosophy and against what was regarded as its social consequences in the emerging industrial civilization.
In this chapter the author has gone on to show the role played by philosophy particularly in modernist forms of civic culture. In this period we had the 'collapse of Enlightenment civic culture,' the form of civic culture that was dominant in the West for three hundred years. It was based upon the ideas of modernist liberal political philosophy, ideas that are increasingly losing their credibility and thereby threatening the viability of the form of civic culture based on them. This phenomenon, points to the political consequences of the demise of modernist liberal social, economic and political philosophy. We base ourselves on this to explain philosophically the cultural functions of knowledge as part and parcel of education for reconstruction of civic culture in our situation. The modern period had three historical developments that characterized it. The third part of chapter four goes into discussing what the invention of a postmodem civic culture requires. Here we have an orientation to see our. cultural functions of knowledge as set within a given environment, community and social setting.
The section goes on to discuss the invention of a post-modem civic culture as to what it requires and from it get a turning point for our civic culture and its impact on education. The researcher explores the lingering influence of modernist liberal political ideas and how they constitute one of the greatest obstacles to the postmodem reconstruction of civic culture.
Our thrust therefore, has been to see how Enlightenment CIVIC culture systematically concealed the unique cultural conditions that made liberal democracy possible and how this ideological concealment was responsible for our present crisis from which we move to have a philosophical analysis of the cultural functions of knowledge for the reconstruction of civic culture. This is in consonant with what Dewey states that 'the reconstruction ... of education and society go hand in hand.' Which then leads to the final section of the chapter where the study culminates by discussing how philosophy must change in its self-understanding and practice in a postmodern cultural environment.
This study has explored the nature of civic culture, culture and modem philosophy, and presently as it concludes the reconstruction of civic culture. The thrust of this study has been a philosophical analysis of the cultural functions of knowledge. This has been by exploring the cultural functions of knowledge with the aim of determining culture- as a support for a liberal democratic civic society. In the fourth chapter we have the first objective which was an exploration of the role played by philosophy In specifically modernist forms of civic culture. The second objective that went on to discuss what the invention of post-modem civic culture requires. The third objective has discussed how philosophy must transform its self-understanding and practice in political, social, .economic and cultural spheres. As a way of winding up, the chapter on analysis of the findings examines Rawls's move from a metaphysical to a 'political' theory of justice. This provided us with a model for the rhetorical turn that does define the reconstruction of philosophy based on the cultural functions of knowledge.
The study concluded that explaining the concept of the cultural functions of knowledge within the confines of Philosophy is possible and can be well done by taking the. study seriously within the department and other university stakeholders. Analysing the concepts in arguments by either paraphrasing or diagramming them or both showing how they produce psychological meanings that influence individuals, communities and cultures is an interesting exercise for both teachers and students. It is seen to be profitable for those who have tried it and practice it in their lives. As it is central to philosophy to recognize arguments reasonably by deducing and validating them, speculatively, analytically and synthetically as citizens in a civic culture, the practical approach to it should be taken on more b-y every teacher and student.
Given the broad objective of this research to investigate philosophically the cultural functions of knowledge a number of issues need to be considered for future research. Hence, the researcher recommended that more research may be done on the concept of the Cultural Functions of Knowledge within the confines of Philosophy applying it to other departments and faculties within the university. There is need for a more in depth analysis of the concepts in arguments be done with special emphasis laid on the study of Logic by all students at the university. Another area that needs examination is that of recognizing arguments reasonably by deducing and validating the arguments for philosophical value speculatively, analytically and synthetically as citizens in a civic culture by both students and teachers for cultural integration. | en_US |
