Texts and Contexts and the Ultimate context – post-modernism and dinosaurs

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All postings, and pages, for this site are seen as texts as in ‘particulars’ or parts. But each post or page is as I will later point out in relation to an ‘ultimate’ context.

The parts or particulars are as in Wilber;

“To understand the whole it is necessary to understand the parts. To understand the parts, it is necessary to understand the whole. Such is the circle of understanding.

We move from part to whole and back again, and in that dance of comprehension, in that amazing circle of understanding we come alive to meaning, to value, and to vision: the very circle of understanding guides our way, weaving together the pieces, healing the fractures, mending the torn and fractured fragments, lighting the way ahead – this extraordinary movement from part to whole and back again, with healing the hallmark of every step, and grace the tender reward.” Eye of Spirit; an integral vision for a world gone slightly mad by Ken Wilber (1997) pub. Shambhala p.1.

Handling more and more challenging texts is one way to think of progress in education.

One aspect of post-modernism is the attention paid to con-texts. Literally con-text = what (meaning) comes with the text. A whole bunch of questions then become vital for examining the the text in one or more contexts. For example who wrote it or made it and for whom – and why, with what reward, what pressures etc.

One key variable then for the teacher is how s/he emphasizes (or de-emphasizes) contexts as s/he conducts discourse with the class.

I always felt that historical contexts were less important than how a text helps us right now- the group – in informing our selves more deeply concerning, ‘What it is to be positively and fully human’.

One source of novelty in post-modernist art is to re-contextualize objects – literally to give them a new framework. A friend got her first-class honours degree for – amongst other pieces of work – taking a reproduction of an old master and tucking under the arm of a central figure a baby dinosaur.

The most memorable teaching of my life was with a group 12-13 year olds when discussing the shortest story in the world, “When I woke up the dinosaur was still there.” All the drive and creativity was in construction of possible contexts as well as discussing whether or not it constitute a ‘story’ in any meaningful way. In due course I will post sections of the video of the ‘story lesson’.

Schools and teachers should provide experiences that help with developing a sense of the Whole and not just the ‘hell of relativity’ when the world is presented as just endless bits.

The ultimate context that we are all in, in reading all of the texts that come our way, is one of mystery, of not knowing. When we accept that we can enjoy both the concepts of separation and duality and the amazement of laying down the burden of self in an experience of unity- as in Heschel’s;

ā€œThe world presents itself in two ways to me. The world as a thing I own, the world as a mystery I face. What I own is a trifle, what I face is sublime. I am careful not to waste what I own; I must learn not to miss what I face. We manipulate what is available on the surface of the world; we must also stand in awe before the mystery of the world. We objectify Being but we also are present at Being in wonder, in radical amazement.ā€ A. J Heschel

Peter Ustinov makes the point in a different way; “We are united by our doubts and divided by our convictions.”

Our encounters with the Whole are part of the personal story (history or her-story) that we make up to explain the cosmos. We should all write our ‘personal myth’ at some stage. As an example I will post mine separately.

In the light of the above comments I have added this to the front page of the site;

CONTEXTUAL QUESTIONS AND ANSWERS


3 Questions and suggested answers that provide the context for all posts and pages on these sites

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Q 1) ā€œWhat is it to be positively & fully human?ā€ = the most important of all questions. My answers are in 2 and 3 below.

 

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Q 2) ā€œWhat is it to function holistically?ā€ My answer =

 

ā€œTo proceed in all particulars with a sense of the whole.ā€

 

Two quotations that are key to understanding. Firstly Jungā€™s,

 

ā€œThe utterances of the heartā€” unlike those of the discriminating intellectā€” always relate to the whole.ā€

 

Secondly Heschelā€™s;

 

ā€œConcepts are delicious snacks with which we try to alleviate our amazement.ā€

 

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Q 3) How in one sentence does my PhD answer the question, ā€œHow should we educate to create a paradigm shift in education?ā€

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The SunWALK model of spiritualizing (or humanizing) pedagogy sees human education as:

 

the storied development of meaning, which is

constructed, and de-constructed,

physically, mentally and spiritually, through

Wise & Willing Action, via

Loving and Knowing ā€“ developed in

Community, through the

ā€˜Dialectical Spiritualizationā€™ of

Caring, Creativity & Criticality processes, all undertaken in the light of the

ā€˜Sunā€™ of chosen higher-order values and beliefs, using

best available, appropriate content.

 

NB Please see these 3 questions, and suggested answers, as the context for all postings and pages on these sites.

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The diagram that pulls everything together

Summaries of SunWALK model are HERE

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The ‘Rules for being Human’, Perennial Philosophy and Universalism

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These ‘Life-Rules’ by Cherie Carter-Scott, from her book If Life is a Game, These are the Rules are becoming well-known and they seem to me to be are interesting in relation to a holistic perspective, and to the ideas of Perennial Philosophy and a mystical world-view.

When you were born, you didn’t come with an owner’s manual; these guidelines make life work better.

1. You will receive a body. You may like it or hate it, but it’s the only thing you are sure to keep for the rest of your life.

2. You will learn lessons. You are enrolled in a full-time informal school called “Life on Planet Earth”. Every person or incident is the Universal Teacher.

3. There are no mistakes, only lessons. Growth is a process of experimentation. “Failures” are as much a part of the process as “success.”

4. A lesson is repeated until learned. It is presented to you in various forms until you learn it — then you can go on to the next lesson.

5. If you don’t learn easy lessons, they get harder. External problems are a precise reflection of your internal state. When you clear inner obstructions, your outside world changes. Pain is how the universe gets your attention.

6. You will know you’ve learned a lesson when your actions change. Wisdom is practice. A little of something is better than a lot of nothing.

7. “There” is no better than “here”. When your “there” becomes a “here” you will simply obtain another “there” that again looks better than “here.”

8. Others are only mirrors of you. You cannot love or hate something about another unless it reflects something you love or hate in yourself.

9. Your life is up to you. Life provides the canvas; you do the painting. Take charge of your life — or someone else will.

10. You always get what you want. Your subconscious rightfully determines what energies, experiences, and people you attract — therefore, the only foolproof way to know what you want is to see what you have. There are no victims, only students.

11. There is no right or wrong, but there are consequences. Moralizing doesn’t help. Judgments only hold the patterns in place. Just do your best.

12. Your answers lie inside you. Children need guidance from others; as we mature, we trust our hearts, where the Laws of Spirit are written. You know more than you have heard or read or been told. All you need to do is to look, listen, and trust.

13. You will forget all this.

14. You can remember any time you wish.

(From the book “If Life is a Game, These are the Rules” by Cherie Carter-Scott)

TASK:/LESSON

1 Take a look at Perennial Philosophy and the Golden Rule and compare and contrast them to Carter-Scott’s ‘Rules’.

2 Re-write these according to your beliefs and world-view.

3 Find out what Cherie Carter-Scott meant by reading her book.

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All postings to this site relate to the central model in the PhD. Summaries are HERE

The Golden Rule as one aspect of the world-view shared by most holistic educators

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The Golden Rule

Two aspects of the world-view shared by most holistic educators are Perennial Philosophy (see separate post) and the Golden Rule.

 

 

One measure of the challenge facing us is in the following. In looking for short definitions that might be useful I was struck by the fact that several (many?) Western encyclopedias actually refer to the Golden Rule as a Christian doctrine! Ethnocentricity rules! The point is also well pinned down in an interesting article from Arab News by Iman Kurdi

Below are some of the most interesting sites that present and explore the Golden Rule along with some suggestions for lessons and all ages.

 

http://www.jcu.edu/philosophy/gensler/goldrule.htm

http://www.goldenruleradical.org/

Home

 

SOME SUGGESTIONS FOR LESSONS/Discussion

1 In what sense is the Golden Rule the same as or different to acting justly?

2 Collect some examples, via interviews, of where the Golden Rule was applied with good effect?

3 Choose several of the problems that exist in the world and see how far you can a) analyze the problem and b) obtain inspiration for steps toward a solution.

poster.gifSource – for your poster Golden Rule info and much more

 

A TOUCH OF IRONY: The Wiki entry on the Golden Rule currently shows the price of democracy in that it is hung up in disputes! Re-named as the Ethic of Reciprocity – has it been hijacked or up-lifted by philosophers! I’m sure it will settle eventually – in the mean time there is a lot of good stuff alread on the site – including additional sources.

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NB All postings to this site relate to the central model in the PhD.

Summaries are HERE

 

 

 

 

‘Practical theory’ re: Jane’s Short Story, meaning, interpretation, stories, meta-thinking, the teacher – and generating an antidote to fundamentalism!

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Ā Ā Ā Ā  Teachers, and other professionals, deal in a) texts (written and other kinds) and b) discourse about their meaning and interpretation with students every day.

 

Ā Ā Ā Ā  When we engage with texts we do so in one of three voices – the philosophical-scientific, the creative or the moral-caring. This article comprises the first of a few reflections about hermeneutics in relation to the process of teaching ā€“ and in relation to the SunWALK model and ‘what it is to be fully and positively human’ – the main focus of this site.

 

‘Essentially, hermeneutics involves cultivating the ability to understand things from somebody else’s point of view, and to appreciate the cultural and social forces that may have influenced their outlook. Hermeneutics is the process of applying this understanding to interpreting the meaning of written texts and symbolic artifacts (such as art or sculpture or architecture), which may be either historic or contemporary.’ Wiki

 

Ā Ā Ā Ā  1 It makes sense for middle school children, and above, to come to understand that texts represent possible meanings and ‘critiques’ represent readings of texts. It might also be useful from this to understand that readings can both change over time in our lives, but principles might remain constant.

 

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Developing meta-thinking via periodic re-visits to a useful text

Ā Ā Ā Ā  There are calls for teachers to help children to achieve meta-thinking and one enjoyable way is to re-visit a story in succeeding years with the discourse centred around such questions as;

ā€œHow do you read the story?ā€ and

ā€œHow do you feel what you’ve learned over last year has changed your views and, what you value ā€“ in relation to the story?ā€ and

ā€œIn what respects have you, and your thinking, changed and developed over the last year?ā€and

ā€œHow do you read the story now compared to when you first ‘met it’ ā€“ what’s stayed the same and what has changed?ā€

 

Ā Ā Ā Ā  One re-visiting was to Jane’s Short Story in a Roman Catholic middle school. Jane’s Short Story was posted to this site yesterday (8th Aug 2007). I wrote Jane’s Short Story to see how good Year 7 children (11 to 12 year olds) were at de-constructing and critiquing a piece that was deliberately stream-of-consciousness, oblique and cryptic! They surprised me the first time we used the story as a text and they also impressed me with their reflections on how their thinking had developed and the differences they saw on their second encounter.

 

Ā Ā Ā Ā  Such work is also an antidote to the shallowness and superficiality that blights much of what children suffer in school. If you treat children as profound thinkers they show that they are profound thinkers ā€“ that’s part of the genius of the process in Lipman’s Philosophy for Children

 

What’s the connection with the SunWALK model?

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Ā Ā Ā Ā  PFC Philosophy for Children is the exemplary programme for the ‘IT’ voice, the objective mode of engaging with truth. The spirit flows even more powerfully if we combine IT engagement with working with the ‘I’ voice of creative expression. This means that the children can treat the text, including occasionally pieces by the teacher and/or other pupils both as literary text and as philosophical text. Switching back and forth between the two activities and the two treatments of text becomes a very powerful mode of teaching ā€“ including for the third voice, that of the moral and other-centred i.e Caring.

 

What’s the connection with fundamentalism?

Ā Ā Ā Ā  There are many including;

Once you have separated out the different forms of truth-telling, the IT voice of philosophy and science, the ‘I’ voice of Creativity and the ‘WE’ voice of Caring you no longer have to defend texts in inappropriate and very dangerous ways. Treating religious texts as the supreme sources of inspiration for acting with justice, truth, beauty and goodness makes sense. Treating such texts as finite and fixed in their meaning as if they were simply mathematic formulae doesn’t.

Ā Ā Ā Ā  It is we who make the meaning, not God ā€“ which is why we should always be tentative in how we assert our interpretations (including this one!). Sacred texts are gifts of meaning-making possibilities. Of course part of the texts is time-related and part constitutes eternal realities, but understanding what we are doing as we engage in objective, subjective or moral truth-seeking helps minimize confusion.

Ā Ā Ā Ā  Literalism is the denial of God because it is the denial of meaning-making possibilities in relating to sacred texts ā€“ it limits the text to fixed and finite meaning ā€“ and tends to take us away from the focus on the need to act in the world with justice, truth, beauty, goodness – and all of the other so-called names and attributes of God.

 

Ā Ā Ā Ā  It also allows people to start believing that the ‘others’ have broken whatever covenant is deemed to have existed so that no ‘rules’ of war’ need be complied with.

Ā Ā Ā Ā  Its only in early life that we can prevent the kind of indoctrination of hatred for others. Understanding that spirituality, be it theistic or humanist, is simply the process of gaining the will to act morally is vital. Understanding the ‘voices’ with which engage and the texts that we engage with are all either objectively focused or subjectively focused or morally focused is vital in developing the truly mature mind-set and world-view.

 

Jane’s Short Story; teaching children ‘nowness’ in creative writing and photography

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In the unpublished doctoral thesis, from which this piece and Janeā€™s Short Story, is largely taken, the range of concerns include ‘the perpetuation in the present of early experience’. I’m interested to discover that one definition of ‘nowness’ is presentness: the quality of being the present; “a study of the pastness of the present and…of the presentness of the past”.

I wrote Jane’s Short Story to see what a Year 7 class (11 ā€“ 12 year olds in the UK) could ā€˜handleā€™, but it has become a major piece for teaching me, as well as for teaching others.

Janeā€™s short story (line numbers are simply to help in discussion)

1 ā€œCome to mummy Jane. Come on, yes, you can do it.ā€ Steā€¦stepppā€¦stagger step..step got there BIGKISSmmmmsā€™nice. Her motherā€™s nose stroked back and forth across her neck, as giggles of delight and laughter bubbled from Jane.
ā€œJane pay attention otherwise youā€™ll be asking me what the work is in five minutes time.ā€
5 (ā€™Oh no I wonā€™t Mr Moaner, I know perfectly well what youā€™re asking – so stop picking on me!ā€™)
ā€œImages Jane, images.ā€
Tulips. Gigantic red tulips, opened a bit beyond their best, and bigger than any red thing and redder than any red thing and she crawled to grasp, to know the greenness of the green cool green stems and embrace them and lose herself in the redness that was ā€¦ā€¦..
10 ā€œI want you all to pay attention to the structure of your storyā€¦ā€¦..ā€
How could she tell her mother that she never felt safe after he left. Only in his hugs with the smell of him did she ever, could she ever, feel safe. She chewed over this and poured herself another bowl of corn-flakes, sensing school time getting nearer and nearer. Her mother had left without giving the bus fare.
Yet again Janeā€™s leg itched from the nylon thread in the seam of her skirt.
15 She grasped the chair to ease her leg away from the itch, only to put her fingers under her chair and into some freshly placed chewing-gum. ā€œUgh! Boys are so disgusting!ā€
ā€œThank you Jane. Iā€™m not sure what that has to do with careful control of your narrative but I suppose we should be grateful that at least youā€™ve re-visited our world, even though the visit will no doubt be brief. The trouble with you Jane is that you donā€™t use the possibilities and talent you have.ā€
20 Endless possibilities. The muddy brown wet sand, miles and miles of it. She sensed freedoms beyond the edge of her imagination, she would be all creation itself.
ā€œPut your hat on Jane and come here – youā€™re not going in the sun until I put some cream on you.ā€ Jane submitted to the sun-cream and enjoyed it but also remembered the tug of the harness around her shoulders – tug tug, with her running but not going anywhere.
25 ā€œā€¦ā€¦and do try to put some images into your writing – do make it come alive.ā€
The finch, with feathers going in directions they shouldnā€™t, struggled on its side. The broken leg would not need mending because the shock was already killing the tiny creature. Jane hated the cat with an acid and granite hatred.
ā€œYou have ten minutes to finish your story.ā€
30 Jane sat back on her rump and examined her motherā€™s radiant face.
She spat out the tulip petals as her sadness entered her.
She was as rigid as the door he had slammed behind him.
She willed the incoming tide to consume her castle and leave only empty sands.
The finch stopped its fluttering and took on the stillness of death.
35 Jane wrote some lines.
Jane felt the tug tug of the harness and struggled to go somewhere.

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Jane is, substantially, but not wholly, me.Ā  It was an attempt to make the feminine side of my soul ‘walk and talk’

In writing the story I reached back down to early memories with which to ā€˜clotheā€™ some of the levels in the streams of consciousness.

In continuing to work with children, or adults, I still sometimes use Janeā€™s Short Story ā€“ as a way to encourage others to create their own stories, made from their own real, and imagined, experience. I discovered how powerful it is if PFC (Philosophy for Children), and creative task-setting, are combined/interwoven ā€“ so much so that I believe that the two, when harnessed, together create something akin to ā€˜exponential developmentā€™ i.e the most powerful form of transformative learning. It is still a joy, and a learning experience, when children make their own creations walk and talk, sing and shout, just as Jane became ā€˜realā€™ to me, some 9 or 10 years earlier. From time to time I revisit the story and change a few words. Once I also gave it to the same class on succeeding years and asked them to see what they could see compared to their ā€˜readingā€™ of the previous year – and to say what differences they felt between the two readings. On the success of this I think that it is worth doing something similar with every class, i.e. for them to re-visit a piece two years running. What they are looking at, with each re-visiting, is, in part, the growth they have had via another yearā€™s experience – a very useful exercise in meta-cognition for the children.

Although it was written when I was in my early fifties I include the story here because it encapsulates some of how autobiography is expressed in even the most creative, or the most abstract, of our work. The story was written in a ā€˜stream of consciousnessā€™ style to see how well my classes could be at deconstructing the text. It was written in my second year of doing PFC. Sometimes I use it just as a text, sometimes the classes go on to write their own episodes from Janeā€™s life.

My experience is that children in Year 7 or 8 take a little time to decode the levels in the ā€˜stream of consciousnessā€™ but then respond most sensitively to the possibilities that exist in and around the story. It seems to work at quite a deep level for some, and very few, except perhaps in initial perplexity, reject the story. It also helps to teach them that story, in its different kinds of truth, can combine re-collected personal experience and meld it with imaginative material. It can be a minor revelation for children who see ‘story is story’ and ‘real life = the truth.

Jane, both as part of my spirit and personal history, and as an independent spirit, has continued to exist, but she has also been transmogrified into the creations of other authors, adults as well as children. It is Jane in the personal myth called Island Shoreline Ocean, presented at the beginning of Chapter 3. My (our) past is re-presented and it is continuously transmogrified, in further re-representations. Each of us re-experiences what we are, as we engage or re-engage, with our beliefs, values, attitudes memories and new experiences. We echo past experiences in each new experience, even when we are seeking to help others in their creativity. Janeā€™s short story lives on in me as a crystallization of the feelings and images deep in my soul, deep, one might say, in my ā€˜presentā€™. It has generated versions from 11 ā€“ 12 year olds, but also from an 84 year old man who, on one of my courses, wrote the first story he had ever written in his life. (He was pleased and amazed; I was deeply moved by his openness and courage!)

TASK/SUGGESTED LESSONS: It would be fascinating to combine the ideas above with photography!

Great photography blog HERE

Who are you? Who am I? What is human being?

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Saw this today – with some quick ideas for a lesson;

“You are the average of the five people
you spend the most time with.”
– Jim Rohn

Are you? Am I?

Do we have an essence? Or are we each an admixture of the roles we play and the relationships in which we are embedded?

Or both?

The best answers I ever found were in Who is Man? by Abraham Joshua Heschel.

The Photo is of Heschel with MLK at Selma – they consider each other to be a ‘prophet’

Is my essence the sum of that with which I identify?

Or is there an essence that is independent of the accidents of personal history ?

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All postings to this site relate to the central model in the PhD. Summaries are HERE