Description
On a first reading of “The Education of Man” (1886), Froebel’s musings on the formation of crystals seems a jarring interlude in what appears to be an otherwise straightforward treatise on education. Yet, he is very clear to note that the “analogy [of crystal formation] in the development of nature and of man is very important for the… education of self and others” (173) given that both the crystal and the man have the potential for unity and harmony within and among their individual differences.Our interest in this presentation, however, lies in the notion of “force” that Froebel mentions throughout this particular section of his work. In the manner of analogy that he presents, it is clear that he believes the analogy to be important for education, but there is less clarity whether he considers education to be a force in the development of crystalline nature of man; or whether he considers that education is the thing to curb the forceful energy. There are arguments for both cases. On the one hand, he recognises that force is vital in crafting the individual, and certainly in organising the external manifestation of the individual (therefore, we might argue, force may act here as something of a ‘physical education’). On the other hand, he notes that man must be guided in spiritual development to harness the “heaving and surging of spiritual forces” (198). This might be considered a kind of ‘spiritual education’.
Therefore, our intention is to investigate Froebel’s notions of “force” and “education” in more detail with specific attention paid to how he links these with equilibrium – showing the inevitable relation between spontaneity and organisation, as well as unity and individuality. In doing so, it may be found that many interpretations of Froebel’s philosophy, and pedagogy, may be remiss to neglect it in favour of more digestible areas of his work. According to Kahr (2004), Froebel admitted to being a poor writer, so we note that examining this particular area of his work in a way that is not necessarily written attractively may have discouraged much scholarship.
Froebel’s crystallography, with the exception of how it translates into the “gifts” of his kindergarten, tends to receive less attention than his other ideas, in spite of his belief in the importance of it as both intrinsic to understanding the nature and unity of all things, and as analogy to be applied to the development of man. We therefore are keen to illuminate further this particular element of his philosophy within wider educational discourse.
References
Froebel, F. (1886). The Education of Man. (W. N. Hailmann, Trans.). D. Appleton & Co.
Kahr, B. (2004). Crystal Engineering in Kindergarten. Crystal Growth and Design, 4(1), 3-9.
| Period | 24 Mar 2025 |
|---|---|
| Event title | “This recognition of the divine […] is now also the reason, the starting point, the source of all my educational endeavours” (Fröbel, 1846): Friedrich Fröbel and Modern Pedagogy? |
| Event type | Conference |
| Location | Glasgow, United KingdomShow on map |
| Degree of Recognition | International |