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Curriculum purposes typically include the goals, aims, and objectives of an educational program. As such, purposes have long played a central role in curriculum studies. For Franklin Bobbitt, curriculum purposes focused on those skills necessary to adult life, but which were unlikely to be learned effectively outside of school. Ralph Tyler, unlike Bobbitt, did not argue directly for purposes that would concentrate on preparation for adulthood. Rather, his approach sought to identify the sources useful in formulating curriculum purposes. These sources included studies of learners, studies of contemporary life, suggestions by subject matter specialists, and philosophy—thus providing a broad basis for addressing Tyler's central question: What educational purposes should the school seek to attain? More recently, the objectives movement of the 1960s and 1970s took up the logic that any educational program should begin with a clear determination of what that program was to achieve. This emphasis on outcomes has also been evident in the standards and accountability movements that followed the publication of A Nation at Risk in the 1980s and the U.S. federal government's efforts to establish definable outcomes in education.

In all of these examples, curriculum purposes have been intended to guide the outcomes of schooling. Nevertheless, purposes and outcomes are not necessarily the same. It is conceivable that a curriculum could deskill students or reinforce social prejudices even with admirable purposes. Whatever the outcomes of a program, its purposes are usually ameliorative; they seek to improve someone or something. On this point, two broad and overlapping traditions have characterized curriculum thought. One tradition focuses on social needs and the other on individual development. Both are considered below.

Social Needs

Using social needs to determine curriculum purposes represents a longstanding practice. Plato adopted this approach when discussing the role of education in his ideal state, the Republic. Plato argued that youth should be taught according to their capacities to serve the city-state in one of three roles—that of artisan, guardian, or ruler. By doing so, both society and individuals would benefit, but in Plato's view, the needs of society were prominent. The legacy of this approach is again seen in contemporary educational thought. One common example is the persistent belief that schools could serve as a melting pot to Americanize various ethnic and immigrant groups. The historical functions of endeavor were to ensure harmony among social groups and strengthen national stability. From the common school movement to the post-Sputnik Educational Defense Act of 1958, schooling has been touted as essential to the nation's welfare.

These examples suggest a vision of social needs that seek to maintain the unhindered functioning of society. Such needs reflect society as it is. Thus, vocational education is often viewed as supplying the nation with a competent workforce, just as elite colleges are viewed as producing future leaders. A social needs approach, however, may also be based on a desire for social change. Such needs reflect society as it should be. This approach is often referred to as social reconstructionism. Its exemplars include George S. Counts' book, Dare the School Build a New Social Order? Other examples of social reconstructionism include programs that seek to reduce discrimination based on race, class, gender, sexual orientation, and religion. Programs that promote peace education and teaching for ecojustice may also follow this approach.

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