A slide version of the SunWALK holistic education model – on Ā what it is to be fully and positively human:
Ā
Ā
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Posted in Education, human inter-spiritual, PFC, Philosophy, Philosophy a working, Philosophy for Children, Teach, Teacher Education, Teachers, Teaching Philosophy, What's wrong in Ed? on November 27, 2007| 2 Comments »
Have you ever wanted to know more about philosophy but felt overwhelmed by shelves and shelves of tomes, many in dry unfathomable prose, in your shop or library? Below is a map of philosophy that I have used with children in schools and also with adult groups. It is adapted from an article by Mike Fuller in Philosophy Now Issue 13 Autumn 1995.
The Map of Philosophy ā just a set of questions!
NB RP – Philosophy = “love of wisdom”. With children it is to put them in the “I wonder (Criticality) mode⦠not the mode of wonderment which is where they are taken up into the world of story and lose, temporarily, the sense of self. Typical philosophical question: ‘Is that always true or just sometimes true?, Can you give a counter-example? Who wants to support X? What sorts of difference are there between X and Y?, ‘What is meant byā¦..?’ Teachers should model the reflectivity they want to hear.
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1 Ontology: (aka. Metaphysics ) Greek: on = being + Logos = science. What is being? What is real? What is only apparently related? How many kinds & levels of reality are there?
2 Epistemology: The theory of knowledge. What is truth? What is knowledge? How are truth and knowledge related to appearance and reality? How many types of knowledge are there? How can we justify that they are true & apply to reality? Can we only justify that they apply only to appearances?
3 Aesthetics: The philosophy of art. Gk. aisthetikos & aisthanesthai ā to perceive, feel. What is beauty? What is ugliness? How are beauty 7 ugliness related to good and bad? How are they related to truth & reality What is art? How is art related to truth, reality, morality, meaning etc?
4 Philosophy of Language? – What is language? What is meaning? How do language & meaning relate to appearance and reality? And to knowledge and thinking?
5 Logic : Gk. logos = science – What are the forms and methods & limits of rational thought and expression?
6 Psychology & Philosophy of Mind: Gk. psyche = soul; logos = science. What is human nature? What is human mind? How do we think? How is thinking related to knowledge, language and reality? How is mind related to body?
7 Political Philosophy : What are the possible forms of society? Which possible form is best? (How) can the best be achieved?
8 Ethics: Three forms, one ‘pure’, one applied and one that bridges ethics with other philosophical concerns
Pure ethics ā What should I do? Why should I do it? Am I free to do it? Is there a purpose to life? If so, how to fulfil it? What are good and evil? Is there an ‘ultimate’ good? What is the Good Life? What is happiness?
Applied ethics (Casuistry) ā How can I relate the principles of pure ethics to judge good and bad, right and wrong, actions and behaviour, in particular situations?
Metaethics ā How many types of moral theory are there? (Objectivist, subjectivist, motivist, consequentialist etc) How is morality related to truth and reality? How are facts related to values?
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Philosophy then at its simplest = Love of wisdom in seeking to answer these questions:-
1 What is – and is it real? (Ontology)
2 What is (true) knowledge? (Epistemology)
3 What is beautiful – and is it art? (Aesthetics)
4 What is meaning? (The Philosophy of Language)
5 What are the forms, and methods & limits, of rational thought and expression? (Logic)
6 What is human nature & mind? (The Philosophy of Mind)
7 What are the best possible forms of society? (Political Philosophy)
8 What should I/we do that is good? (Ethics)
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I centre my SunWALK answer to No. 6 by answering that it is 8 (Caring), 3 (Creativity ā but doing it not talking about it) and 5 (Criticality ā the basis of science). All three need Justice ā internally and externally.
On the issue of how to conduct philosophy as a parent or teacher there is Professor Matthew Lipman’s wonderful pro gramme called Philosophy for Children (PFC) – see other articles on this site.
Parents simply need to learn some of the key questions when doing that most essential of activities – reading stories to their children;
Do you like X or Y best?
Which colour works best do you think?
Do you think its always true that……..
Why do you think…
That’s interesting what do you think……….
Do you prefer…….
Is it always true that…..
What would you do if…………….
etc.
āā0āā
All postings to this site relate to the central model in the PhD. Summaries are HERE
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Getting our I, WE & IT Voices Balanced
Are your voices in a twist? We each have 3 God-given voices to sing different kinds of songs. Imagine if one voice dominates & consequently the other 2 ‘shrivel’ to almost nothing. Where would we be?
Answer ā where we and our world are now. This is how Ken Wilber explains our situation.
All great wisdom traditions (and Perennial Philosophy) used to believe in the Great Chain of Being which taught that reality was a rich tapestry of levels starting with matter:
spirit
soul
mind
body
matter
Wilber suggests reality now is best understood as a Great Nest of Being ā like a set of ‘Russian Dolls’ ā same levels ā ‘matter-body-mind-soul-spirit’ but like an onion. (All are forms of spirit?)
He speaks of three historical periods: 1) before the Enlightenment = pre-modernism; 2) after the Enlightenment = modernism; 3) recently = post-modernism.
What did the good side of modernism give us? The good side of modernism = we were able to develop separately the 3 voices of I. WE & IT – I, (Art) WE (Morality) and IT (Science)
I = the subjective voice that we express in the arts (Beauty ā and subjective truth)
WE = the moral voice that we express in the Humanities including religion (Goodness)
IT = the objective voice that we express in the Sciences (Objective Truth)
In pre-modern times I, WE and IT were not separate voices. Before the Enlightenment the Church decided everything. It forced Galileo to recant the truth of what he saw scientifically through his telescope. The Church insisted the sun went around the earth. It also decided what was and wasn’t good, and what was and wasn’t beautiful in the arts.
After the Enlightenment modernism gave us three voices developing separately I, WE and IT which were also three separate ways of knowing which I prefer to express thus:
‘I knowing’ = the subjective voice in the Arts (Beauty as pleasing patterns en-formed) -Creativity
‘WE knowing’ = the moral voice in the Humanities inc. religion (Goodness as fellow-feeling) -Caring
‘IT knowing’ = the objective voice in the Sciences (Truth as sorting, measuring, replicating) -Criticality
The bad side of modernism = the domination by the IT voice (‘Scientism’) to create ‘Flatland’. That is the ITness of science has become so powerful that it has caused the other two voices, more or less, to become invalid. This has been called the dis-enchantment of the modern world.
Therefore:
Pre-modernism = science, the humanities & the arts couldn’t develop separate to ‘Church’
Modernism = all three could develop separately (includes separation of Church and State)
Post-modernism means different things to different people a) a reaction against modernism, b) a counter-balance to (Flatland) modernism or c) a continuation of modernism
More narrowly postmodernism = the idea that there is no ‘truth’ only interpretations, and all interpretations are socially constructed (by elites to exploit groups e.g. women or colonies)
Important in pm = ‘there is no grand narrative’ that binds – such as the Christian story. My answer = ‘yes there is – being human in the world, with others, seeking truth, beauty, goodness and justice = the perennial grand narrative’.
The bad side of modernism = the empiricism of science has like a cuckoo forced out ‘I knowing’ and ‘WE knowing’. Inappropriately applying the scientific way of knowing (empiricism) to other areas of life is called scientism . (Creates ‘Flatland’)
Fundamentalism is, in part, derived by rejection of modernism ā especially separation of state & religion. Ultimately it = the unwillingness to let the I, WE & IT voices grow separately.
The good side of post-modernism ā it teaches us that
1 Reality is not always pre-given, but in some significant ways is a construction, an interpretation. The belief that reality is simply given, is referred to as ‘the myth of the given’.
2 Meaning is context-dependent, and contexts are boundless.
3 Cognition must therefore privilege no single perspective. (SEE Wilber p121)
Conclusion: We still validate science (the empirical and the rational), though we teach it poorly, but we don’t validate contemplation. Contemplation can also be thought of as heart-knowing – which is inspiration that follows meditation, especially the experience of at-one-ment/egolessness.
Our interior self is a flow of ‘heart-mind’. – separating heart and mind has been a disaster that has invalidated, or diminished, the feminine principle in men and women. (Heart-mind is an ancient idea ‘xin’ or ‘hsin’ in Chinese).
I, WE and IT ways need each other. If a person gets inspiration from contemplation (as Einstein did) s/he needs to order it or check it with IT knowing and WE knowing. Science needs I knowing and WE knowing as well. The Humanities need I knowing as well as IT knowing. Art needs WE & IT knowing.
Organized religion has suffered because it couldn’t stay clear on I, WE and IT knowing. It has made a comeback via the arts and ‘pick and mix’ spirituality. Its special domain, like art is I knowing – + WE knowing as inspired by what it sees as the revealed word of God.
Action needed = The world (especially the religions, governments & parents) need to nurture the I, WE and IT voices to achieve balance and concord. Unity, peace & development depend on validating objective truth and knowing, subjective truth and knowing and the moral wisdom that lies at the heart of all of the great traditions. The call is to the balancing of these three ‘voices’ of the human spirit.
My educational model towards this end I have called SunWALK = we need to teach our children, and ourselves, to pursue Wise, Action, through Loving and Knowing guided by the Sun of higher-order values SEE www.SunWALK.org.uk Roger Prentice Email; rogerprentice@bigfoot.com Ver 8.7.06
Adapted from and inspired by the work of Ken Wilber in The Marriage of Sense & Soul
āā0āā
All postings to this site relate to the central model in the PhD. Summaries are HERE
Education is a mess – is there an integrative way to teach?
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I have updated an introduction to the SunWALK model of human-centred studies;Ā
Ā
the model and its ālogo-diagram-mandalaā ā providing a teacherās process model
Give me a brief introduction:
SunWALK grew out of reflection on many years of teaching children and adults and particularly a period of five years teaching in a RC middle school ā theorizing my practice via a PhD and practising my theory day-to-day.
SunWALK simply says that the quality of all of our lives will be higher if we undertake all education within the framework of deepening our humanity. Ā
Deepening our humanity is a matter of developing technical competencies within the chief dimensions of the human spirit;Ā Caring (the Humanities), CreativityĀ (the Arts) andĀ CriticalityĀ (the Sciences & Philosophy) ā all in local, national and world Communities. Ā These are the ā4Csā of the model ā 3 intra-personal, 1 inter-personal.
We and our one planet will be better of if all of the technical stuff, from learning to read to Masters degrees in engineering, take place in the context of humanization/the 4Cs. Ā This requires international, national, school & classroom commitment to deepening the best of being human as the context for learning the technical.
We canāt afford to have character and morality and compassion asĀ hoped-forĀ accidentalĀ outcomes. Ā Moral Education, PSME, RE etc. donāt work as bolt-on extras. Ā They need to be the general context in which competencies are developed.
It is a model based on theĀ energy flowĀ of the human spirit ā that is the given. That is physical, mental and spiritual energy that flows through all living human beings. Ā
That energy, the human spirit, is the true āstuff of educationā. Ā With the best of the past teachers need to equip children to face tomorrowās challenges which will always be a mixture of new problems combined with eternally recurrent problems. Ā Building all education with will be the medium with which the teacher works to nurture and challenge balanced development.
Today we have lost the balance between specialization, and whole-systems thinking and acting ā SunWALK model brings into harmony the best of āWesternā & āEasternā world-views.Ā
OK ā so whatās the āSunā and the āWALK in the modelā?
The āSunā = the individualās spiritual inspiration & values sources ā accumulated and ongoing, as operating internally and as expressed in speech and behaviour.Ā
WALK = Willing & Wise Action through Loving & Knowing ā here seen as the general goal for education, and as the interiority, character and behaviour of the student.Ā
The model/logo combines a range of sub-models including the following:
a) An āinteriorā model of the human spirit ā in relation to āthe worldā.
b) A model for re-positioning education within being & becoming human ā in the world with others.
c) A general model of the curriculum ā for primary, secondary and higher education.
d) A framework for the analysis and evaluation of teaching episodes or projects.
e) A model of education that makes non-faith-specific spiritual and moral education intrinsic to all learning.
Ā
THE MODEL AND THE PROCESSĀ IN ONE (long) SENTENCE: –Ā
The SunWALK model of spiritualizing pedagogy sees human education as theĀ
storied
developmentĀ ofĀ
meaning, which isĀ
constructed, andĀ de-constructed,Ā
physically,Ā mentallyĀ andĀ spiritually, throughĀ
WiseĀ &Ā Willing
Action, viaĀ
LovingĀ andĀ KnowingĀ ā developed inĀ
Community, through the
āDialectical SpiritualizationĀ [1]āofĀ
Caring,Ā CreativityĀ &Ā CriticalityĀ processes, all undertaken in the light of theĀ
āSunā of chosen higher-order
valuesĀ andĀ beliefs, using best available,appropriateĀ
content.
These underlined concerns are central components and focuses of the practice and theory in the model.Ā
This is an intense combination of theory and practice. Ā It automatically requires the teacher to practice their theory and theorise their practice ā dynamically as practice-based research. Ā It automatically enables the classroom to be connected to the school & community as a whole and to e.g. a relevant department in a university.
It attempts to suffuse all teaching with the demands, challenges and joy of being human in the world with others. Ā But it seeks to bring together the Whole and the parts, the ineffable and the concepts ā not just concepts because as Heschel (1971:7) says, āConcepts are delicious snacks with which we try to alleviate our amazement.ā
The diagram/logo/
The outer ring of the SunWALK logo combines two dimensions:
1 āCommunity i.e. the social,interpersonal dimension of interaction with other individuals or groups.
2Ā āCultural sourcesā including such dimensions as the traditions, the political & the legal. Ā
The three major divisions of the arts,sciences and humanities are here thought of as the stored, yet potentially dynamic, accumulation of knowledge and beliefs and procedures ā everything from galleries to written laws of physics that the individual can draw upon or be influenced by. This is the āstuff out thereā rather than the interiority of consciousness in which there is the perpetual flow and re-shaping, focusing de-focusing etc. of heart-mind.
In SunWALK everything within the inner circle = a representation of āinteriorityā, i.e. human consciousness ā the human spirit.Ā
The human spirit is presented intra-personally as 3 āvoicesā ā 3 modes of being & of engaging with reality & of knowing.
The three emanate from the singleness of āheart-mindā, consciousness. Ā
They are presented (metaphorically) as the āprimary coloursā ofĀ CreativityĀ (the yellow of inspiration),Ā CriticalityĀ (the blue of reason) &Ā CaringĀ (the red warmth of love).Ā
Creativity is the āIā voice of subjective engagement via an artistic medium ā it is concerned with subjective knowing and is particularly related to the core virtue ābeautyā and its products are of course āthe Artsā.Ā
Criticality is the āITā voice of objective engagement which enables progress in the Sciences ( & Maths., Philosophy and ācriticalā studies). It is concerned with objective knowing ā and it is related particularly to the core virtue ātruthā. Ā The products of course are the sciences and technology Ā – but also philosophy and critical studies.
Caring is the āWEā voice which enables moral engagement ā for progress in the moral domain and in service of others. It is concerned with social knowing ā related particularly to the core virtue āgoodnessā and to āthe Humanitiesā.Ā
All three of course need to be conditioned by the pre-eminent virtue of justice. Ā All students need to have these ways of engaging with reality developed in a balanced way. Ā High technical competence combined with moral dwarfism leads to ā¦ā¦
The physical dimension is seen as the instrument for the flow of spirit in all of its forms ā e.g. via dance, drama & PE and sports.
Each individual develops her/his I, WE and IT voices, the 3Cs, via socialization, starting in the family, the local community and then later in formal education. A sense of justice is seen as paramount intrapersonally as well as inter-personally i.e. it enables us to engage with that which is beautiful, good or true with balance, clarity & due weight.
The essential process in all 4Cs is multi-level dialogue. In the case of the individual dialogue is seen as meditation, reflection and inner-talk. In the case of groups it is dialectical process via consultation.
The āCelticā knot that surrounds the central shield indicates that the 3Cs are simply aspects of the one human spiritā the flow of āheart-mindā.
The white shield at the centre represents the meditative state in which there is no āfocusedā engagement via one of the 3Cs ā and in which there is relatively little of the interference or chatter that we experience in the unquiet mind.Ā
This can enable us to āgo beyond ourselvesā, i.e. transcend our normal knowing ā any of the 3Cs (I, WE or IT modes), as gateways, can be a pathway to the transcendent and to subsequent improved insight into reality.
The black dot at the centre is the āwell-springā of consciousness. For artists (and great scientists) it is the Muse. For religionists it is the voice of God within (albeit distorted by the dust of self). For non-religionists it is the inner source of spirit as energy & inspiration ā the bits of realization and insight that come to us for which we donāt make an effort.
Educating the human spirit is seen as nurturing, and cultivating, the life-force which culminates in the developed human who, through higher-order consciousness, realizes abilities from within Caring, Creative or Critical engagements.Ā
Teaching is seen as nurturing and cultivating what is normally present, almost from birth, & certainly by the time we go to school ā namely the flow of spirit expressed in nascent forms of Caring, Creativity, and Criticality ā in Community with others. Holistic Learning takes place when the learner uses Creativity, Criticality and Caring ā in Community ā inspired by higher-order values ā in dynamic combinations such as Creativity providing texts for criticality ā which then, via dialogue, produce/attract the spirit for more creativity.
In SunWALK spirituality is not a dimension; it is the model as a whole. In SunWALK moral education is not a dimension ā it is intrinsic to all of its praxis.Ā
The SunWALK logo can also be seen as a mandala, or even as a plan drawing for a fountain or an āarts centre of lightā! Ā
SunWALK is a major shift to a process view of the world, of being human and of educating our young people. It rejects a worldview that is limited to the mechanistic, the āhuman-as-computer, the fragmentary and the materialistic; seeking instead modelling that is based on flow/process, holism and the spiritual. Ā Ā
SunWALK is designed to enable teachers and students to become agents of change to transform a world that is still operated as atomistic, mechanistic and materialistic into one that is holistic, dialogic, and derived from the best processes and products of the human spirit.
The SunWALK logo and model of education Copyright Roger Prentice 1995 & 2009
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Ā
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SEE ALSO these allied blogs ––
Ā Human-centred coursesĀ ā
Ā Dictionary of Concepts
Home is HERE i.e. my ‘meta-blog’Ā -The Ā“1000 ways ā¦of Celebrating the human spirit
Ā
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Ā
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