Anthropos 56 (2): 257–271 | issn0587-5161 | e-issn 2630-4082
Philosophy in Education: A Namibian
Pursuit of a Liberative Pedagogy
Basilius M. Kasera
University of Namibia, Namibia
bkasera@unam.na
Mirjam Sheyapo
University of Namibia, Namibia
msheyapo@unam.na
Penehafo Henok
University of Namibia, Namibia
phenok@unam.na
© 2024 Basilius M. Kasera, Mirjam Sheyapo, and Penehafo Henok
Abstract. Education and philosophy are intricately intertwined. Yet
philosophy, as a subject, does not feature in education training. Al-
though teachers are expected to embrace the role and task of peda-
gogues, they often lack the skill to shape thinking, thus perpetuating
mindlessness. As such, teacher training institutions are rapidly and fe-
rociously focusing on new techniques and methodologies, but rarely
asking whether any of these are needed. These teacher training institu-
tions, driven by a practical end, to supply a workforce for the market,
risk producing non-reflective practitioners. This paper argues that in-
corporating philosophy in the training of teachers is important to pro-
duce educators who are not only practice bound but can also ask the
second-order questions and reflect on why they are doing it. As an an-
alytical paper it seeks to explore whether there is anything distinctive
about the role of philosophy in education, particularly in Namibian
teacher training. It engages a liberative pedagogical approach which
argues that a post-apartheid society needs to intentionally think about
the kind of education it seeks to provide.
Key Words: philosophy, education, teacher training, liberative peda-
gogy, Namibia
Filozofija v vzgoji in izobraževanju: namibijsko iskanje
pedagogike osvoboditve
Povzetek. Izobraževanje je globoko filozofsko prizadevanje, čeprav fi-
lozofija kot predmet v njem ni prisotna. Čeprav se od učiteljev priča-
https://doi.org/10.26493/2630-4082.56.257-271
Basilius M. Kasera, Mirjam Sheyapo, and Penehafo Henok
kuje, da bodo prevzeli vlogo in nalogo pedagogov, jim pogosto pri-
manjkuje spretnosti za negovanje mišljenja, s čemer se ohranja brez-
brižnost. Tako se šole za učitelje nereflektirano osredotočajo na nove
tehnike in metodologije, a si pri tem le redko zastavijo vprašanje, ali so
te sploh potrebne. Šole za učitelje, ki jih vodi praktični cilj, tj. zagotoviti
delovno silo za trg, tvegajo, da bodo izobraževale nereflektirane stro-
kovnjake. V tem prispevku trdimo, da je vključitev filozofije v uspo-
sabljanje učiteljev pomembna, saj lahko le tako izoblikujemo učitelje,
ki niso le vezani na prakso, temveč znajo postavljati vprašanja drugega
reda in razmišljati o tem, zakaj to počnejo. Pričujoči analitičen članek
skuša raziskati, ali je vloga filozofije v izobraževanju, zlasti pri uspo-
sabljanju učiteljev, nenadomestljiva. Naslanja se na pristop pedagogike
osvoboditve, ki trdi, damora družba po apartheidu načrtno razmišljati
o tipu izobraževanja, ki ga želi zagotoviti.
Ključne besede: filozofija, izobraževanje, usposabljanje učiteljev, peda-
gogika osvoboditve, Namibija
Introduction
Philosophy is a second-order exercise, implying that it concerns itself
with fundamental aspects of things. We are not just involved in the exer-
cise of describing things as they are but also question what and why they
are. For example, in order for education to become an exercise of enquiry,
we need to first ask, what is education? A question of definition is essen-
tial in placing ourselves to understand our task. Education in the context
of this paper refers to an institutional exercise of formal schooling.When
the sought-after object is clear in the mind of the enquirer, only then can
there be a cultivation of practices that will aid in attaining the purpose of
education. Philosophy can provide this necessary aid for both educators
and students to intelligently evaluate the ends of education.When educa-
tion can be adequately defined, only then can ‘educators think meaning-
fully about the total educational and life process so that they will be in a
better position to develop a consistent and comprehensive program that
will assist their students in arriving at the desired goal’ (Jarvis 2010, 5).
An unexamined education is not worth pursuing. Education needs to
liberate the mind and must expand one’s mental horizons. As such it is
an exercise of creating and pursuing opportunities and spaces in which
truth can be obeyed and practiced (Palmer 1993). However, in a context
of disconnect between practice and critical thinking, truth seeking can be
sacrificed. The training of teachers is an exercise of preparing generations
that will build societies. Society building is a strenuously reflective exer-
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cise which requires deep kinship with wisdom. Only then can education
be a liberative exercise.
If education ought to be liberative then the role of philosophy is of ut-
most importance. First, to help educators have a better understanding
of the problems of education. Second, to better evaluate the solutions to
stated problems. Third, to elucidate the goals of education in the build-
ing of society. Lastly, to help develop teachers who have a coherent per-
spective and can influence a generation of learners who can be reflective
makers of society. This paper seeks an answer to these aims or to provoke
a discussion that will pursue these ends.
Theoretical Framework
This paper employs a liberative pedagogical approach. As such it argues
that creating spaces of inquiry that can expand the mind’s horizon is es-
sential to education. To have an educational system that is intentional
requires that philosophy (as defined below) be incorporated into the cur-
riculum for teacher education. The focus of this paper is the university,
which is the training ground of educators. While the discussion borrows
and interacts with ideas from everywhere, its primary context is that of
Namibia. As such it must be considered a post-apartheid discussion that
calls for a philosophy of education that can contribute to the forming of
praxis rooted in intelligent, wise and visionary reflection.
What is Philosophy?
Philosophy refers to the activity of pursuing wisdom.However, the literal
translation of philosophia as love of wisdom does not adequately capture
the active pursuit and acquisition of wisdom that defines the practice.
Siegel (2018) contends that the notion of love implies a passive apprecia-
tion for wisdom rather than an active pursuit and acquisition of it. How-
ever, the belief that philosophy begins in wonder also implies going be-
yond and above mere appreciation of wisdom. Philosophy encompasses
actively seeking and acquiring wisdom – through inquiry, reflection and
critical thinking. Philosophy, then, is that which provides the basic tools
for reflection and practice (Pritchard 2013).
Philosophy in this paper refers to the reflective activity of knowing
what educational outcomes we desire and why we desire them. It is an
activity that seeks to use the institution of the university as a place of
practice to form educators who will in return form society makers. John-
son and Siegel (2010) speak of teaching thinking skills; philosophy is the
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home for growing such an education. Thus, philosophy is not a mere ex-
ercise in abstracts but one that aims to address the larger questions of
life and our sociality. In this case, education is meant to address the ex-
istential needs of humanity. These needs require a means of intelligently
evaluating the various alternatives that can bring about the desired goals.
We are particularly thinking of such a use of philosophy in construct-
ing a post-apartheid society. The same could be said for various post-
colonial societies. Colonial and apartheid education had the desired goals
to train those in the colonies to secure colonial interests and ensure cul-
tural continuation. However, the post-apartheid notion of education is
an essential human right. This understanding has implications. The goal
is liberative or a continuation of a liberative telos. Philosophy is the ac-
tivity whereby we question what kind of education we need and why we
need it. It helps generate an understanding of pedagogy that will assist in
propelling stunted societies.
The apartheid education provided nothing more than a functionalist
role. Now Namibia has an opportunity to construct an education system
thatwould propel it to truly be free. Philosophy as an activity of reflection,
when incorporated in the practice of education, can provide for a space
for intentional living. Thus, philosophy is that which drives a reflective
intellectual dialogue to improve education in a way that will enable citi-
zens to live and create conditions for the good life.
Exploring Philosophy in Education
Some people do not consider philosophy as an area of practical use, a
challenge defined by the gradual, if not rapid, move to remove the hu-
manities from university (Reitter and Wellmon 2021). Others think it is
so abstract and difficult that it must be reserved as an elective. And in a
country riddled with high unemployment one is always confronted with,
what kind of job will I get with a philosophy degree? While scholars and
students of philosophymay think their field is to be the mother of all sci-
ences, those outside it find it to be either cryptic or of no practical use.
Unfortunately, most of these misconceptions come from profound igno-
rance. This ignorance has been further exacerbated by an academic cul-
ture that is suspicious of the pursuit of truth and has been at the forefront
of ousting humanities from the university’s corridors.
Whereas the liberal curriculum used to be central to all who came to
the university, including teachers, it has now become limited to train-
ing ‘cultured elites’ (Reitter and Wellmon 2021, 12). With this absence
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of humanities in the core curriculum and the university beset by ‘voca-
tionalism, managerialism, [and] anti-intellectualism’ (p. 6) – the task of
this paper is not made easier, especially when education training reflects
some of these effects of ‘institutional rationalization and democratization
of knowledge’ (p. 13). Exploring the role of philosophy in teacher training
is an approach to address institutional transformation that could pave the
way for liberative pedagogies.
The notion of liberative pedagogy employs a socio-political context.
How can post-apartheid Namibia engage with education in a way that
speaks to its needs? We argue that introducing philosophy to all who
would be involved in education, particularly teachers, could be a good
starting point. The university needs to be the place for shaping educators
to intelligently evaluate alternative ends. Courses in philosophy can assist
future educators to wrestle with the nature of social reality in which they
would practice and help them reflect meaningfully about education and
life processes. If properly introduced to philosophy, teacherswould be in a
better position to be among those who would be at the forefront of devel-
oping and driving consistent and comprehensive programmes that will
assist in achieving desired educational outcomes. This role of influenc-
ing educational goals is presently left to policymakers who are concerned
with bureaucratic procedures with strong leanings to managerialism.
The idea is not to turn the platform of education into that of train-
ing professional philosophers. Instead, we want education to be exposed
to aspects of academia that will give educators the skills to examine the
nature of education and its trajectory for Namibia. Given the assumption
that education is a public good, this implies thatwe need consistent reflec-
tions that will establish what values we seek to attain through education.
The key to be able to achieve liberative ends should be the cultivation of
a life of examining. If philosophy is a reflective activity, then it must drive
us to pursue a life of seeking justified true belief. In this case, we need to
develop educational practices that will help achieve the good life, previ-
ously denied by a racist and racialist philosophy. What exactly is there to
examine?
If the telos of philosophy in education is to attain liberative pedago-
gies, then we need to examine the meaning of education for our context.
To achieve this, contexts that inherited systems and practices of education
need a new conscientisation. Kamwe Nkrumah (1970) referred to this as
Consciencism (cf. Freire 2005), a point of awakening to question the origin
of things. In a sense, such a project embraces the notion of decolonisa-
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tion. However, decolonisation in this sense is only an ally framework, to
help frame both the assumption and telos for the role of philosophy in
education. This notion of a new conscience hinges on the understanding
of reframing, rewording and remaking of education to be contextually
relevant.
While the drafting of a curriculum is mainly the work of policymakers,
at least in public institutions, it requires philosophical reflection to define
what it is that we seek to do andwhether it is necessary. The intention is to
make education truly meaningful rather than simply putting it through
aesthetic refurbishments. Because philosophy is concerned with second-
order questions, it can provide educators with the necessary tools needed
to give a comprehensive and consistent analysis of the nature of educa-
tion.When teacher training levels engage such a comprehensive analysis,
it produces teachers who in turn become part of the making of society’s
intellectual culture.
The practical outworking of this role of philosophy in institutions for
teacher training must begin in a comprehensive liberal curriculum, in
particular, the introduction of philosophy as a subject of study through-
out the teacher training process.What has happened, in the nameof inter-
disciplinary learning, is that subjects like philosophy have been shredded
to only serve functionalist roles. For example, a student may be intro-
duced to a subject such as ‘Critical Thinking.’ However, instead of intro-
ducing the student to robust aspects of logic, the subject provides little
basis upon which a student develops the ability to unify their thoughts.
In particular, when there is a low reading culture, critical thinking be-
comes about what to think and not how to think. In the end it produces
students whomay pass ‘Critical Thinking’ as a module, but who have not
been taken through robust processes of logic that ought to help them de-
velop the ability to synthesise. Philosophy, when all its various branches
(Epistemology, Logic, Ethics, Aesthetics andMetaphysics) are adequately
taught, can give future educators the tools needed to synthesise and in-
tegrate knowledges in a way that would be helpful towards a meaningful
post-apartheid curriculum.
This ability to synthesise knowledge and produce knowledges that are
contextually relevant for society is a strong motivation for philosophy-
infused liberative pedagogy. Because of the speculative nature of philos-
ophy it can broaden horizons when we are able to realise that there is
more to knowledge that what we have at our disposal; more especially,
that there is more to doing education beyond the educational templates
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we inherited from both the colonial and apartheid system. This practice,
which is deeply steeped in philosophy, would even put to the question
the notion of internationalisation, which does not take into considera-
tion the socio-historical trajectories and the development stages of post-
colonial countries. What some of these practices do is enhance mental
paralysis, and do not allow the context’s social agency to thrive. Interna-
tionalisation initially becomes standardisation, especially when the new
methodologies and praxis get state funding to be tested.
We have so far simply tried to make a case that introducing philosophy
in teacher training education has benefits for the long-term goal of devel-
oping an education system that speaks to Namibian needs. Is this a given?
No: it falls within the speculative dimension of philosophy. The basic log-
ical assumption is that thriving contextual curriculums are based on a
robust philosophical reflection that informs policy decisions. In the ab-
sence of a driving national philosophy of education, sustained by a lack of
philosophically trained practitioners, education becomes a patching to-
gether of bits and pieces. So, while it is not a given that philosophy would
always result in a robust education system, we argue that it allows for a ra-
tional longing from disarray to establishing, although to a relative degree,
the confidence to find a muchmore defined and intentional way of doing
education. Being able to make judgments between competing needs and
visions of what constitutes education is only possible if we embrace the
evaluative function that philosophy provides. Even if various educators
were to arrive at different understandings of what should constitute ed-
ucation, they can negotiate with open minds using reasonable measures
to inform policy and implementation of a fit-for-purpose curriculum.
What the nature of that philosophywould look like must be adequately
founded on the principle of universal human rational ascent. While the
outworking of philosophy must be contextual, it must be founded on
practical rationality. This is to say, that reason must guide the practice
of philosophising and context must judge how to best put it to use. A
liberative pedagogy separates itself from herd philosophies or common
purpose philosophies. It believes that there is no limit to human knowl-
edge and therefore can learn from as wide a spectrum as possible to find
answers to contextual challenges. Therefore, universities, which engage
in the training of teachers, must create spaces for philosophy to shape
thinking minds. This means going beyond just taking a course in philos-
ophy of education. Instead, philosophymust be part and parcel of teacher
training.
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There are practical modalities to this call. Because philosophy, by na-
ture, is speculative and does not confine itself to pedagogical methods, it
must be a truly liberal curriculum. It must be embraced in such ways
that allow for liberty to think and not dictate what to think. This in-
troduction of philosophy in teacher education, in search of a liberative
pedagogy, provides for a redefinition of power. The education inherited
from the apartheid system, that is often driven by internationalisation,
tends to sterilise the mind. However, the pursuit to engage in philoso-
phy with the intention of raising a generation of reflective thinking learn-
ers and developing contextually driven curriculum is a power-redefining
approach. It is liberative in the sense that it takes both the thought and
agency of Namibians to rethink what kind of education they would like
to have.
As a disclaimer, this is not a liberative pedagogy that seeks a catch-all
ideology, as that which is seen in present-day decoloniality and decoloni-
sation conversations. But as in the argument of Olúfé.mi Táíwò (2022),
we hold the oneness of humanity. As such, philosophy is a universal ac-
tivity and is fluid enough to allow all people’s groups to contextualise
systems according to their socio-historical experiences. As people who
have come out of a terrible racialised history, we do not imagine return-
ing to a precolonial bliss. Such a life is not possible. The postcolonial and
post-apartheid context is a real socio-historical context, therefore, what
we need to do in the university is to come up with robust ways to imagine
an alternative future.
This alternative future is rooted in the belief that a contextual educa-
tion can lead to lasting impact. However, it must be founded on principles
of open and robust philosophising. If academia is the place that ought to
prepare and shape people to become thinkers, then we have an obliga-
tion to create university spaces that resist any social control. This is what
freedom means. Implying that there needs to be a deeper grasp of the
meaning of academia is the home of intellectual formation. When the
university becomes more assertive of its role, as the arena where minds
interact, it will embark upon intentional integration of philosophy and
philosophical activity in its curriculum. This is the unwavering commit-
ment institutions of teacher training must take. Only then can there be
replication of reflective practitioners who will participate in raising a so-
ciety of thinkers.
We have so far tried to convince our readers of the importance of phi-
losophy in education, especially in the teacher training curriculum. Our
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hypothesis, which has been reiterated several times, is that philosophy
enhances the ability to think critically. Such a skill, as a matter of conse-
quence, can be applied to design a transformative contextual curriculum.
However, it requires a common conviction that education is a common
good for us to embark upon practices which will embody this conviction.
Shaping Education as a Public Good
Education is generally framed as a human right. This is debatable. How-
ever, we agree in principle with this assumption. A right of this nature
requires a socio-historical footing. Only then would it find meaning as a
public good. The Namibian government has, in principle, accepted edu-
cation as a public good (Constitution of the Republic of Namibia, Article
20). This is despite the inadequate availability of resources to ensure access
and quality.What is the nature of a public good?We ask this in the context
of virtue or arete. As such, that which is a public good ought to have hap-
piness as its end goal. Although philosophers have intricately discussed
the notion of virtue, we will use James Tooley’s (2017) view which bor-
rows from economists. This notion gives a taste of the interdisciplinary
nature of education. Education is not an exclusive activity; it is social, po-
litical, economic and more. At all times, it is an activity of this and that
field. As such, Tooley argues that for education to be a public good itmust
at least demonstrate: (1) public visibility; (2) nonrivalness; and (3) nonex-
cludability (p. 125).
A public good requires careful thought processes. It also needs enabling
structures for it to meet Tooley’s criteria. In order to have an education
system that would truly be a public good, then, requires training educa-
tors in the science of thinking critically, creatively and constructively. In
the Namibian case, the role of education would be the kind that dises-
tablishes regressive hegemonic operations. However, this would require
that we name the regressive practices. Although it might be essential to
wrestle with the nature of regression, that would be a project too big for
this paper to undertake. This does not, however, negate the possibility of
exploring it from a speculative perspective. In this case, the lack of philos-
ophy as a subject in the training of teachers creates conditions of socially,
politically and economically invisible education.
While there might be good policies around education, what they mean
and how they can be realised requires critical thinking. Without the lat-
ter, even if there are policies and financial resources to drive education,
without the presence of those who ask the human questions, education
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would be an activity that perpetuates mindlessness. Public goodsmust be
of such a nature that they empower the public to perpetuate the good, un-
til that kind of perpetuation becomes a habit enshrined in its social fibre.
So, when Aristotle urges us to pursue a life of virtue, the admonishment
extends beyond ethics and applies to the totality of all the human life. A
life of intellectual rigour aimed at addressing the challenges of human so-
ciety, in our view, must be added to these virtues. Happiness, in this case,
takes on an intellectual embodiment and commitment to finding a con-
textually driven curriculum that would assist in realising education as a
public good.
While wisdomcan be learned from everyday life’s experiences, we need
a structured, systematic and intentional curriculum of education in wis-
dom. The teaching of philosophy in the university has the potential to
equip students with the tools needed in exercising practical wisdomwhen
facedwith difficult situations. Teaching is often consideredmerely a com-
munication of information in the curriculum; introducing philosophy in
the curriculum attempts to teach students how to live.
The gradual demise of the humanities in most of the major universi-
ties, attributed to the rapid overtaking of science, undermines the shaping
of students who would live well. Education is a particular exercise in the
humanities; it is not just a social science. As a public good it may lose
a central feature if it is not submerged in philosophy. Philosophy would
allow education to find its own trajectory and even life, especially it is to
divorce itself from being used as a political or ideological tool. We say
the latter, fully aware that for such an independence to happen requires
systems and structures that transcend the political and ideological. Such
a transcending approach needs to be rooted in rationality, a practical ra-
tionality that would result in the kind of consciousness that is in accord
with the socio-historical experiences of a post-apartheid society.
Philosophy provides for the space for a tradition-constitutive enquiry.
However, this tradition-constitutive enquiry is dynamic. Because philos-
ophy is speculative, formal philosophy has the potential to create space
for more traditions of enquiry – in search of truth. It also implies that
without it, education becomes static. The repercussion for education, as
a system, when it becomes static, is the production of staticminds, imply-
ing an intellectual poverty that cannot creatively work around problems
to find solutions. Without falling into the Cartesian dictum that makes
us simply thinking vats, minds must be trained to think. And they must
think critically to be able to provide answers.
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Practical Implications
Are we then saying that only students and those who operate at the pol-
icy level need philosophy? Definitely not. The university must not only
expect its students to think critically and creatively; it must expect such
second-order skills of all its faculty. For those who teach at university
level, philosophy helps with logically structuring the learning and teach-
ing process. If what we teach aims to impact students’ thinking and even-
tually inform their habits, then the classroommust be the place of demon-
strating how to think. For this to be true, the syllabus and curriculum of
philosophy needs to embrace the true meaning of ‘liberal.’
The speculative nature of philosophy also makes it a fluid endeavour.
Thus, those that teach philosophy cannot be confined to the curriculum.
Neither can the curriculum be replicated. The task is not about unifor-
mity but for students to think in their context. Although they may en-
gage with leading philosophical works, the task is not to create intellec-
tual replicas but independent thinkers. This would have implications for
standardised teaching in the context of various campuses that teach sim-
ilar modules and require students to write standardised examinations.
Philosophy cannot be dictated, nor can it be possible in a static syllabus.
Because it is speculative by nature, it is also fluid and needs to engage the
growing field of ideas, critique and analysis. Thus, to allow for better co-
ordination, there needs to be a lead lecturer who would provide for the
pedagogical shaping of the learning processes.
To push the notion of a lead lecturer, it would even be best if there is a
department of humanities that would be responsible for driving the phi-
losophy curriculum, or students of education need to be integrated into
the school or department of humanities where they would be required
to take modules in philosophy. Without an intentional drive and creat-
ing structures that will enable students to participate in philosophy, it is
impossible to have them take philosophy as a subject of study. Moreover,
the absence of a structuremay just encourage apathy towards philosophy.
Intentionally integrating philosophy into the structures of the school of
education and curriculumwould send the message of its importance and
necessity for teachers.
Teachers and Philosophy
We have made an argument for philosophy, but how does it help teachers
and learning? Or, what are the practical benefits? There are at least some
reasons why education and teacher education must integrate philosophy.
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By philosophy, we mean more than just the philosophy of education.
It is philosophy in which we can be fully equipped to examine all of life.
So, besides philosophy being helpful in understanding and appreciating
the practice of education, it expands into enabling effective living. This
answers to Socrates’ dictum ‘an unexamined life is not worth living,’ for
philosophy provides thematerial required to examine life. A life of critical
reflection and thinking, although it is natural to some,must be cultivated.
By doing philosophy, teachers can gain deeps insights both into their
practice and how it links to all of life. Consequently, a well-integrated
thought life can be modelled to students. Thus, philosophy has an inspi-
rational role and can go on to affect students long after they have left the
university.
If all other benefits of philosophy were to be forgotten, it would be un-
forgivable to forget that philosophy provides an opportunity to decipher
complex ideas. It is an activity of clearing the mind of clutter and provid-
ing clarity for meaningful living. In this case, we should think of philoso-
phy as that which gives the blueprint to think well and live well, without
which the academic pursuit and life can be impeded. However, the path
to enlightenment must be modelled. The teacher needs to be the first to
see the light of reason. Only by seeing the light and knowing the way can
the teacher become an effective guide to help students how to think.
We also mentioned that philosophy is linked to the public good, but
how? The school or department of education in a university trains teach-
ers who in turn are responsible for training learners who eventually ven-
ture into various professions. Thus, the school is one of the primary entry
points into the making, and participation of the making, of society. The
impact of a teacher on the life of a learner must not be underestimated.
A teacher who is well equipped to see life holistically can become a guide
in leading learners to make better decisions in the future. Because phi-
losophy seeks to improve how we think and how we live, it can be help-
ful in shaping the values of the student. Philosophy, in this case, moves
from being a field of mere abstracts to that which can be applied to real
life.
In our search to cultivate positive values among our learners, philos-
ophy can provide for such a platform. Because philosophy offers an op-
portunity to examine everything and not simply accept it on authority,
students are most likely to be intentional about the kinds of values they
adopt for their own lives and how they apply them in society. This ap-
proach to education provides a liberative intellectual culture. It counters
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the mindlessness that permeates much of education and diminishes the
role of second-order thinking.
While most of education has been reduced to generating practical
skills, philosophy is concerned with how we ought to live. As such, criti-
cal thinking does not limit the student to the current situation; it seeks to
teach them to think about the rapidly changing world in a way that can
dynamically be adopted. Such critical thinking is enhanced by philoso-
phy, which intentionally seeks to train students to think well (Fung 2017,
24–26). Philosophy has the power to redirect and shape teachers’ think-
ing beyond content knowledge and critical thinking. It fosters teachers’
empathetic and interpersonal ability to create educational spaces that aim
for a humane educational experience.
Teachers are not just conduits for passing on information; instead, they
ought to be at the centre of thinking about how education can improve
humanity. What does it mean to educate? How does the curriculum con-
tribute to holistic human formation? Philosophy intervenes to prevent to-
talising education systems and structures that do not allow critical think-
ing and participation. Teachers, therefore, are more than just instructors.
They need to be trained to be engaged in the intellectual formation of
students, who would in return become well-rounded critical participants
in the making of their societies.
Teachers, well trained in the field of philosophy, can become critical
partners in the shaping of students who would be more than just echo
chambers of a curriculum. Philosophy calls for curricula and pedago-
gies that encourage dialogue between students and authority, allow stu-
dents’ voices in their design, promote critical thinking, and empower stu-
dents with the ability to critique, reflect and interrogate societal norms.
Through reflection they become shapers and creators of knowledge and
not just recipients and consumers. This, for a post-apartheid context,
would be a pedagogy of hope that operates in the realm of liberatory
philosophies. We do not necessarily think of the context of Namibia as
one of the oppressed, in a Paulo Freire (2005) sense; instead, Namibia is
context of opportunity.
Consider this a tentative discourse, not one that is advocating for a par-
ticular practice or model. Instead of providing what would be solutions,
we are asking questions. Given our current context, is it possible to reform
education as we know it and affect the progress of our society if we be-
come intentional about teacher education that involves philosophy? For a
post-conflict society, it is pertinent to seek its own intellectual liberty that
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Basilius M. Kasera, Mirjam Sheyapo, and Penehafo Henok
would be integrated in all of society. This intellectual self-propagation
provides for space and power to not only adopt but to make an origi-
nal impact. Philosophy has a powerful potential to connect disciplines
and domains of inquiry. It can advance respectful dialogue and promote
intellectual openness and curiosity among student-teachers, leading to
active citizenship. If we take it further, the ultimate outcome is a society
that not only adopts history but makes its own history. Thus, integrating
philosophy as part of education has the potential to lead to a new social
formation (Brock, Carrigan, and Scambler 2017).
Conclusion
The paper advocates for a tentative discourse for a liberative pedagogy
through the integration of philosophy in education training and even
management. It argues that philosophy provides for space to think about
how we ought to live, which also influences how we think. Therefore,
teacher training needs to be the primary place where philosophy is in-
corporated as part of the curriculum. We argue that this would foster a
culture of critical reflection and practice to address post-apartheid chal-
lenges. Thus, the university’s curriculum needs to have philosophy as a
subject to cultivate reflective practitioners who own what, how and why
to teach. Teachers who are well trained in philosophy can become highly
influential in teaching students to think not only about academics but all
of life by applying critical thinking skills. However, this skill is not just
intended to improve second order skills; it would also assist in raising
scholarship that is critical and seeks to create an education system that
speaks to Namibian needs. For an education system borne out of an op-
pressive history, could it be possible that a liberative approach through
philosophy may provide for educational and societal outcomes? This re-
mains the question that needs further exploration and probably action
research.
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