This short thought has gone up on The Day website, the online newspaper for schools…
Philosophy struggles to find time in schools. This is probably partly the fault of contemporary Anglo-American philosophers. On their watch, the subject has come to feel dry, abstract and impenetrable to many on the outside. But it is also because, as a culture, we have lost touch with some of the key educational benefits of philosophy, not least of which is that young people love it.
They enjoy philosophy because it gives them a chance to explore, develop and air their own views. To put it another way, philosophy is not about what to think, but how to think. And thinking well – which ancient philosophers like Aristotle and Plato believed is the product of an educated heart as well as head – is exhilarating because it makes for our flourishing. Life is bigger as a result.
I think this is because really good philosophy, the kind that will appeal to students, is not just about reason and logic. They are important qualities, but thinking rationally is not the main aim of philosophy, in my view. Rather, the ability to sort through what you think serves a greater purpose.
If you can learn how to think freely through the practice of philosophy then true freedom of speech can be yours.
The ability to speak freely is harder than it might first seem. The ability to communicate with clarity is one component, the element with which rational thinking can help. To be able to offer three or four reasons for your point of view is far more persuasive, and personally satisfying, then huffing and insisting that such and such is just what you think.
But also, to speak freely, you have got to have discovered what you think about something to start with. That means having the inner freedom to explore possibilities. I have found that a number of components go into that process.
First, students need to be able to take risks with what they think. They may not be quite sure at first, and so need to feel encouraged and safe enough to venture a half-formed idea or possibility. Their inner accuser – the debilitating voice that whispers ‘Don’t look stupid!’ – can be tamed in the process so that students find a greater liberty to step into the unknown.
Being able to tolerate not knowing is another attribute that philosophy can foster. This is what the poet John Keats called ‘negative capability’, the capacity to be ‘in uncertainties, mysteries, doubts, without any irritable reaching after fact and reason.’ The problem with irritable reaching after reason is that it blocks the kind of honesty, openness and patience that discernment properly requires.
A third, related quality that you detect in those who can speak freely is an ability to play with ideas. It is the delight you find in, say, the novels of Lewis Carroll. ‘Contrariwise,’ continued Tweedledee, ‘if it was so, it might be; and if it were so, it would be: but as it isn’t, it ain’t. That’s logic.’ Such sending up of tight, defensive reasoning makes space for the crucial elements of imagination and novelty, creativity and surprise that are the hallmark of free speakers – and of philosophers worth reading.
In short, philosophy is not just about reason. I suspect it might find more time in schools if that became more widely known. The good philosopher is the individual who can take risks, can tolerate uncertainty, can play with ideas. The heart is developed alongside the mind. And of course, such qualities should be central to education.