Section Three: Evaluation of the Book
Strengths
In the forward to his book, Elkind identifies his alignment with Piaget’s intellectual theory. This viewpoint is strengthened by his emphasis on the natural desire to play, qualitatively different levels, and other ideas. A specific example of this strength comes through his discussion on the age of reason. He identifies the varying ages at which this age occurs, but notes that reason is a qualitative benchmark in child development that marks the best point at which to introduce formal instruction. He goes on to mention that developmental stages require instruction and play encouragement that are appropriate to the level at which a child is operating (E, 121-123). This follows very closely with …show more content…
He also regularly mentions work, love, and play as being “inborn drives that power human thought and action throughout the life cycle” (E, 3). The contradiction, however, comes with the fact that he regularly brings up the importance of social development and the idea that children’s social and intellectual development particularly increase through dramatic play. In the closing chapter, after reviewing the elements of sociodramatic play as identified by Sara Smilansky, he notes that “in addition to these four elements [Smilansky], sociodramatic play must involve two children and there must be communication between them” (E, 210). This social emphasis would perhaps be better supported by Vygotsky’s theory, which considers greater social involvement. One of its basic assumptions is that “complex mental processes being as social activities and gradually evolve into internal mental activities that children can use independently” (O, 22). In addition to adults conveying expectations and assistance from more competent individuals, the greater emphasis on social influence on development in some ways line up better with Elkind’s ideas about the role of play and especially sociodramatic …show more content…
His introduction begins by stating that, “Children’s play––their inborn disposition for learning, curiosity, imagination, and fantasy––is being silenced in the high-tech, commercialized word we have created” (E, ix). Though there certainly may be support for the stifling of play in a technologically-based society, Elkind’s statement has definite implications about human nature and perspective on growth. The Bible identifies that, since the fall, every human being is born sinful with passions and desires that are not glorifying to God. Psalm 58:3 says, “The wicked are estranged from the womb; they go astray from birth, speaking lies” (ESV). Romans 5 additionally emphasizes the idea of original sin, that sin and death came into the world through Adam and is spread to all people, even before they are born. The idea that sinful nature causes false direction in the human life implies that human nature is not inherently good. In fact, it can go so far to say the opposite. Even being made in the image of God does not distract from the fact that “all have sinned and fall short of the glory of God” (Romans 3:23, ESV), and that our sin is often hidden within our desires for self-satisfaction. Elkind’s implication that inborn desires are meant to be followed makes the assumption that play is innately good, but that is contradicted by
Strengths
In the forward to his book, Elkind identifies his alignment with Piaget’s intellectual theory. This viewpoint is strengthened by his emphasis on the natural desire to play, qualitatively different levels, and other ideas. A specific example of this strength comes through his discussion on the age of reason. He identifies the varying ages at which this age occurs, but notes that reason is a qualitative benchmark in child development that marks the best point at which to introduce formal instruction. He goes on to mention that developmental stages require instruction and play encouragement that are appropriate to the level at which a child is operating (E, 121-123). This follows very closely with …show more content…
He also regularly mentions work, love, and play as being “inborn drives that power human thought and action throughout the life cycle” (E, 3). The contradiction, however, comes with the fact that he regularly brings up the importance of social development and the idea that children’s social and intellectual development particularly increase through dramatic play. In the closing chapter, after reviewing the elements of sociodramatic play as identified by Sara Smilansky, he notes that “in addition to these four elements [Smilansky], sociodramatic play must involve two children and there must be communication between them” (E, 210). This social emphasis would perhaps be better supported by Vygotsky’s theory, which considers greater social involvement. One of its basic assumptions is that “complex mental processes being as social activities and gradually evolve into internal mental activities that children can use independently” (O, 22). In addition to adults conveying expectations and assistance from more competent individuals, the greater emphasis on social influence on development in some ways line up better with Elkind’s ideas about the role of play and especially sociodramatic …show more content…
His introduction begins by stating that, “Children’s play––their inborn disposition for learning, curiosity, imagination, and fantasy––is being silenced in the high-tech, commercialized word we have created” (E, ix). Though there certainly may be support for the stifling of play in a technologically-based society, Elkind’s statement has definite implications about human nature and perspective on growth. The Bible identifies that, since the fall, every human being is born sinful with passions and desires that are not glorifying to God. Psalm 58:3 says, “The wicked are estranged from the womb; they go astray from birth, speaking lies” (ESV). Romans 5 additionally emphasizes the idea of original sin, that sin and death came into the world through Adam and is spread to all people, even before they are born. The idea that sinful nature causes false direction in the human life implies that human nature is not inherently good. In fact, it can go so far to say the opposite. Even being made in the image of God does not distract from the fact that “all have sinned and fall short of the glory of God” (Romans 3:23, ESV), and that our sin is often hidden within our desires for self-satisfaction. Elkind’s implication that inborn desires are meant to be followed makes the assumption that play is innately good, but that is contradicted by