The Positivism in Mexico

favorableness in Mexico was primarily and educational philosophy. It tried to break by with the colonial wag and bring an intellectual emancipation so the modern Mexican mind could measure into the future, free from the shackles of obscurantism, superstitious notion and face the truths of science, hostel and pass. Evaluate this assessment of profitableness in Mexico. How accurate is it? What does it mean by facing the truths of science? What kind of educational innovations did it argue for?The confirmatory (and Negative) Truth about Mexican favourableness as a 19th Century Mexican Educational Reform Philosophy The assertion that Positivism in Mexico was primarily an educational philosophy. It tried to break out with the colonial mentality and bring an intellectual emancipation so the modern Mexican mind could step into the future, free from the shackles of obscurantism, superstition and face the truths of science, order and pass off (no source) is an accurate unrivaled. Further, according to Comparative Social Movements Mexico and the United States The Mexican Positivists were a group of elite intellectuals and sociable scientists that provided guidance and advice to Porfirio Diaz, the dictator that controlled Mexico from 1878 through the eve of the Mexican Revolution in 1910. The cientificos sic emphasized the incorporation of Mexico into the modern world system.This was to be accomplished through prohibition of the indigenous and mestizo sic aspects of he culture and forward motion of Mexicos European heritage. The combination of economic liberalization and political authoritarianism was the hallmark of Mexican Positivism. (December 16, 2002) Philosophies of the founder of sociology, Auguste Compte (sociological Positivism Auguste Compte), as applied to 19th hundred Mexican society, i. e. , Mexican Positivism, offered (or imposed, depending on ones viewpoint) educational and other innovations in the later 19th century and earlier years of the 2 0th (The Porfiriato, 1876-1910).To those nationals who supported Mexican Positivism (and there were many), The positivism of Auguste Comte promised age, discipline, and morality, together with freedom from the tyranny of theology (Hutto). Further, Mexican Positivism, derived as it was from Compte, emphasized the cost increase of, and a focus upon, scientific inquiry into ship canal of achieving national societal progress measures, while still maintaining the established social order, e. g. , a cornerstone Comptean high-flown (Marti, Positivism and Human Values The Quest for a Social Ideal, March 26, 1994).Mexican Positivism also espoused empirical, as opposed to abstract, definitions of and goals for social progress as tumefy as systematic strategies and methods for (as we would watchword it today) the continual improvement of society, or Total Quality Management (TQM) (Social Positivism August Compte Sociology). Mexican-born social philosophers like Jose Vasconcelos and Anton io Caso, however, were comparatively abstract, non-scientific thinkers by comparison.They were, in that sense, two relatively non-Mexican Positivists that is, each favored a much holistic, less systematic integration of philosophy, science, art, education into already inherent (instead of externally-imposed, European- base) social values (Salmeron Marti Jose Vasconcelos Antonio Caso Auguste Compte). Vasconcelos, for example, was in save sic of the education of the masses and oriented the nations education efforts along secular, civic, and pan-American (americanista) lines (Wikipedia).Vasconceloss ideals included, according to Salmeron (p. 267), the concept of a living experimentalism in which concur, each one in its own function, the entropy of the senses, the rules of reason, the projects of the will, all in a harmony which engenders love. The ambition to bring into concert all the resources by which cognisance disposes to relate itself to the world and to penetrate more deep its own depths emphasis added.As for Caso, who was in many ways (although in a more purely faculty member sense) (Salmoneda), echoed Vasconceloss ideological viewpoint Casos thought is a reply against positivism, an affirmation of liberty, of Christian roots, based on the conviction that man is a spiritual reality which constitutes the apogee of nature. (Salmoneda, p. 267) In comparison to Vasconcelos and Caso, Compte, the Grandfather (Sociology) of positivism as an integrated social philosophy (Auguste Compte) might have instead espoused the importance of a quantifiable pattern for Mexican social progress and educational innovation.That, wherefore, could then be empirically tested, and its results quantified and studied, e. g. , a science of society (Auguste Compte). This would represent a systematic approach to criterion all areas of societal progress (or the lack of it), including education. (Salmoneda Auguste Compte Sociology). such an approach, Compte no doubt would ar gue, would help Mexico, a backward (i. e. non-European) nation, to now be able to face the truths of science, order and progress whatever those were.They were most likely European truths, which Mexico and Mexicans, beingness backward, simply had not caught on to yet. Mexican Positivism had an especially strong, active, and influential supporter in Gabino Barreda. Barreda clearly regarded Mexican Positivism much more favorably than did either Vasconcelos or Caso. Perhaps this was due to his own (Paris-acquired) scientific and medical training, as well as his privileged social background (The Porfiriato, 1876-1910 Hutto Marti. Positivism and Human Values The Quest for a Social Ideal, March 26, 1994).Barreda was an intellectual, with a predilection for outcomes based on logic his major concern was the nerve of the sciences and logic as the basal philosophy of education. . . He considered positivist principles necessary in order to modernise a new elite to guide Mexico in the positiv e era (Hale, 1989). Curriculum was defined as the encyclopedic learning of the sciences in an ordered power structure hat would establish an intellectual order dependent of preventing anarchy in all its forms, and thereby lead to the moral regeneration of society (Hale, 1989).Mexican positivism, embodied in the slogan order and progress, was the backbone of the modernization scheme supported by the cientificos, intellectual followers of Barreda. Led by Jose Ives Limantour, who served as adviser to Diaz, the cientificos genuine a plan for economic recovery that was to be carried out through the next twenty-seven years of the Porfiriato. (The Porfiriato, 1876-1910)Mexican Positivism, then, indeed tried to break away with the colonial mentality and bring an intellectual emancipation so the modern Mexican mind could step into the future, free from the shackles of obscurantism, superstition and face the truths of science, order and progress (no source). Since the impetus for it came from a European movement, though, rather than from one that sprang from within the movement itself, the efforts of Mexican Positivism were met with mixed enthusiasm within Mexico itself, and also with mixed results.The Positivism in MexicoPositivism in Mexico was primarily and educational philosophy. It tried to break away with the colonial mentality and bring an intellectual emancipation so the modern Mexican mind could step into the future, free from the shackles of obscurantism, superstition and face the truths of science, order and progress. Evaluate this assessment of positivism in Mexico. How accurate is it? What does it mean by facing the truths of science? What kind of educational innovations did it argue for?The Positive (and Negative) Truth about Mexican Positivism as a 19th Century Mexican Educational Reform Philosophy The assertion that Positivism in Mexico was primarily an educational philosophy. It tried to break away with the colonial mentality and bring an intellect ual emancipation so the modern Mexican mind could step into the future, free from the shackles of obscurantism, superstition and face the truths of science, order and progress (no source) is an accurate one.Further, according to Comparative Social Movements Mexico and the United States The Mexican Positivists were a group of elite intellectuals and social scientists that provided guidance and advice to Porfirio Diaz, the dictator that controlled Mexico from 1878 through the eve of the Mexican Revolution in 1910. The cientificos sic emphasized the incorporation of Mexico into the modern world system. This was to be accomplished through suppression of the indigenous and mestizo sic aspects of he culture and promotion of Mexicos European heritage.The combination of economic liberalization and political authoritarianism was the hallmark of Mexican Positivism. (December 16, 2002) Philosophies of the founder of sociology, Auguste Compte (Sociological Positivism Auguste Compte), as applied to 19th century Mexican society, i. e. , Mexican Positivism, offered (or imposed, depending on ones viewpoint) educational and other innovations in the later 19th century and earliest years of the 20th (The Porfiriato, 1876-1910).To those nationals who supported Mexican Positivism (and there were many), The positivism of Auguste Comte promised progress, discipline, and morality, together with freedom from the tyranny of theology (Hutto). Further, Mexican Positivism, derived as it was from Compte, emphasized the encouragement of, and a focus upon, scientific inquiry into ways of achieving national social progress measures, while still maintaining the established social order, e. . , a cornerstone Comptean ideal (Marti, Positivism and Human Values The Quest for a Social Ideal, March 26, 1994). Mexican Positivism also espoused empirical, as opposed to abstract, definitions of and goals for social progress as well as systematic strategies and methods for (as we would call it today) the continual improvement of society, or Total Quality Management (TQM) (Social Positivism August Compte Sociology).Mexican-born social philosophers like Jose Vasconcelos and Antonio Caso, however, were comparatively abstract, non-scientific thinkers by comparison. They were, in that sense, both relatively non-Mexican Positivists that is, each favored a more holistic, less systematic integration of philosophy, science, art, education into already inherent (instead of externally-imposed, European-based) social values (Salmeron Marti Jose Vasconcelos Antonio Caso Auguste Compte).Vasconcelos, for example, was in favour sic of the education of the masses and oriented the nations education efforts along secular, civic, and pan-American (americanista) lines (Wikipedia). Vasconceloss ideals included, according to Salmeron (p. 267), the concept of a living experimentalism in which concur, each one in its own function, the data of the senses, the rules of reason, the projects of the will, all i n a harmony which engenders love.The ambition to bring into concert all the resources by which consciousness disposes to relate itself to the world and to penetrate more profoundly its own depths emphasis added. As for Caso, who was in many ways (although in a more purely academic sense) (Salmoneda), echoed Vasconceloss ideological viewpoint Casos thought is a reaction against positivism, an affirmation of liberty, of Christian roots, based on the conviction that man is a spiritual reality which constitutes the culmination of nature. (Salmoneda, p. 67)In comparison to Vasconcelos and Caso, Compte, the Grandfather (Sociology) of positivism as an integrated social philosophy (Auguste Compte) might have instead espoused the importance of a quantifiable blueprint for Mexican social progress and educational innovation. That, then, could then be empirically tested, and its results quantified and studied, e. g. , a science of society (Auguste Compte).This would represent a systematic appr oach to measuring all areas of societal progress (or the lack of it), including education. Salmoneda Auguste Compte Sociology). Such an approach, Compte no doubt would argue, would help Mexico, a backward (i. e. non-European) nation, to now be able to face the truths of science, order and progress whatever those were. They were most likely European truths, which Mexico and Mexicans, being backward, simply had not caught on to yet. Mexican Positivism had an especially strong, active, and influential supporter in Gabino Barreda. Barreda clearly regarded Mexican Positivism much more favorably than did either Vasconcelos or Caso.Perhaps this was due to his own (Paris-acquired) scientific and medical training, as well as his privileged social background (The Porfiriato, 1876-1910 Hutto Marti. Positivism and Human Values The Quest for a Social Ideal, March 26, 1994). Barreda was an intellectual, with a predilection for outcomes based on logic his major concern was the establishment of the sciences and logic as the basal philosophy of education. . . He considered positivist principles necessary in order to educate a new elite to guide Mexico in the positive era (Hale, 1989).Curriculum was defined as the encyclopedic learning of the sciences in an ordered hierarchy hat would establish an intellectual order capable of preventing anarchy in all its forms, and thereby lead to the moral regeneration of society (Hale, 1989). Mexican positivism, embodied in the slogan order and progress, was the backbone of the modernization scheme supported by the cientificos, intellectual followers of Barreda. Led by Jose Ives Limantour, who served as adviser to Diaz, the cientificos developed a plan for economic recovery that was to be carried out through the next twenty-seven years of the Porfiriato. The Porfiriato, 1876-1910)Mexican Positivism, then, indeed tried to break away with the colonial mentality and bring an intellectual emancipation so the modern Mexican mind could step into the future, free from the shackles of obscurantism, superstition and face the truths of science, order and progress (no source). Since the impetus for it came from a European movement, though, rather than from one that sprang from within the movement itself, the efforts of Mexican Positivism were met with mixed enthusiasm within Mexico itself, and also with mixed results.