Because basic education is a recognized entitlement and society benefits when children are educated, the state should bear the cost, especially for poor children. In many poor countries, however, the state does not fulfill this obligation. The government may not have the resources to provide a free education for all, either because there is a large, untaxed shadow economy and the tax base is small, or because tax administration and collection are ineffective. And, in many countries (often the same ones), the state does a poor job with the resources it has. Funds are badly managed, and inefficiency or outright corruption may prevent resources from reaching schools. The political will to provide universal education may also be absent in undemocratic societies, if ruling elites fear that an educated population will be better equipped to challenge them. Although correcting these deficiencies is clearly a priority, it will take time. What can be done in the meantime to ensure that poor children in poor countries get an education?
Because children are entitled to a free, quality, basic education that does not depend on their parents' willingness or ability to pay for their education, user financing of schools is a temporary solution until the government is able to exercise its responsibility. The success of user payments should not be interpreted by governments as an indication that they have been absolved of this responsibility.
essay on knowledge should not be free
If education is made free, then the country will start developing the country, which will lead the country in the right direction. Education should be accessible to everyone because an educated citizen acts as a more productive citizen. Nearly every country in the developed world provides free primary and secondary education to its citizens.
A child should get an education to increase the fundamental knowledge that develops their social awareness, better decision-making skills, and increased work competency, thus making oneself a better citizen. Today, most of the jobs around the globe require candidates who are well-qualified in education.
Every society in the world has citizens of different economic sectors. Those from low economic backgrounds may not be able to support education for their children, so they send them for labour to support their lives. Today, governments worldwide have accepted that child labour is wrong, and it is the right of every child to get educated. To solve these issues, the government should deliberately offer free education to children, thus supporting children belonging to low-income families and preventing child labour.
The cost of college is rising even faster than inflation in the U.S. Many students around the world face financial constraints when it comes to attending college. Because education is such a vital part of life, there are many reasons why college should be free.
Therefore, possessing specific knowledge does impose an ethical responsibility on individuals, as well as on their decision whether this information should be unveiled or not, because there are cases when concealing knowledge leads to inevitable outcomes, such as injury, moral pressure, or even crime.
However, this philosophy survival does not refer to an individual, but the entire community in general. Irrespective of cultural background, social organization, and other ethical realms, possessing knowledge endows an individual with a certain power that should be controlled in compliance with the rules accepted in society.
The pollution of water is specifically typical for African countries, as well as for the Eastern region. The government and private organizations possessing knowledge about environmental hazards should hold an ethical and legal liability for distributing information and preventing harm to the population.
Therefore, ethical responsibility is imposed on an individual rather than on knowledge possession itself. Within this context, people should take responsibility for their actions, which can be ethically justified or not, but not on the knowledge they possess. Also, there are cases when people become victims of circumstances and acquire knowledge against their will. For instance, they become witnesses of a murder scene.
Although individuals are free to decide whether knowledge should be disclosed or concealed, the ethical dimension of knowledge cannot be ignored. Even if a person believes that knowledge should not be released, it will have ethical consequences.
Similar to the concept of free-will and survival, the concept of moral duty should be considered in the realm of knowledge ethics. This is of particular concern to the case when ignorance and indifference to the knowledge possession can harm other people or create contingencies.
In conclusion, it should be stressed that individuals possessing knowledge should take ethical and moral responsibility for their actions. Both releasing information and concealment of specific facts can have severe outcomes for those who hold this knowledge, as well as for other individuals who depend on this information.
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After addressing the appropriate content of tales, Socrates discusses whether simple or imitative narrative should be used by poets and guardians. He determines that mimetic poetry is dangerous because it encourages people to imitate bad as well as good behavior and supports the violation of the one man-one job principle (395c). But if poets and guardians are to imitate (which they doubtlessly will since Socrates' whole discussion of the importance of good tales relies on the idea that children will imitate good examples), they must copy those virtues which they have been taught since childhood (courage, moderation, holiness, freedom) (395c). Socrates says, "Imitations, if they are practiced continually from youth onwards, become established as habits and nature, in body and sounds and in thought" (395d). Therefore, the correct style of narrative for both guardians and poets is mostly non-imitative, but allows for some imitation of good men (396d). Socrates then says that the preference for non-imitative poets excludes the most loved and entertaining poets from the city (397e-398a), in favor of more austere and less-pleasing poets. Whereas Glaucon was unwilling to give up the "relishes" which he loves (372c), Adeimantus, Socrates' partner for this part of the discussion, willingly gives up his favorite poets and agrees that poets must be less pleasing.
After being compelled to expound on the details of the city (including communism and gender equality), Socrates admits that the city should be ruled by philosopher-kings (503b) and, furthermore, that the previous account of the guardians' education was incomplete (504b). Socrates now acknowledges that the nature necessary in philosopher-kings is rare. Quick, fiery natures suited to music are usually too unstable for courage in the face of war, and trustworthy, brave natures that excel in war are often slow intellectually (503c-d). Thus, potential philosopher-kings must receive a new form of education that will identify, test, and refine their philosophical natures. Socrates says, "It must also be given gymnastic in many studies to see whether it will be able to bear the greatest studies, or whether it will turn out to be a coward" (503e). From this, it seems that education does not make men a certain way, as in the first account. Instead, education serves to identify those who are capable of philosophizing and helps to strengthen the characters of those who are capable. Furthermore, the philosopher-kings education will teach true love of learning and philosophy, as opposed to the false love of learning of the "noble puppies" (376b).
At age twenty, gymnastic education will cease and the best students will be chosen to learn an overview of their studies and how they interrelate with each other and the good. Those who excel in their studies, war, and other duties will be chosen at age thirty to be tested in dialectics to determine "who is able to release himself from the eyes and the rest of sense and go to what which is in itself and accompanies truth" (437d). Remarkably, in the guardian's education, no one, not even a judge, was permitted exposure to the truth at this young an age. Socrates, however, still recognizes the danger of the full truth. He holds that students must not be allowed free reign with dialectics at too young an age, because, instead of using their newfound knowledge for the good of the city, they might be tempted to forsake the city's laws and conventions in favor of more base pursuits (538a-c). Thus, the young must not be allowed to toy with debate because they will undoubtedly misuse the art of dialectics, leading to the dissolution of their beliefs and the defamation of philosophy. Older, educated men, however, "will discuss and consider the truth rather than the one who plays and contradicts for the sake of the game" (539d). When they are thirty-five, those well-trained in dialectics will be required to go back into the cave to hold offices, and testing will continue. Finally, at the age of fifty, those who have excelled in everything will perceive the good and will alternate philosophizing and ruling the city. Socrates says, 2ff7e9595c
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