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Theory and Practice of self-inquiry.: self-inquiry [P.V.S. Suryanarayana Raju] on leondumoulin.nl *FREE* shipping on qualifying offers. Bhagawan never advised.
Table of contents
- D&R - Kültür Sanat ve Eğlence Dünyası
- Research and teacher self-inquiry reawaken learning
- Introduction to Self-Inquiry: The Road to Spiritual Awakening
- The theory and practice of self-inquiry. (eBook)
Let us think of every content-possibility as a bead, hence every discrete moment of experience offers numerous such beads. Just as a child stands against the splendor of a box filled with beads so does our mind stand against the richness of experience and selects from its content moment-by-moment. The necklace formed in this process is your life as it unfolds through the act of threading p. The formation of the narrative self, that emerges as a development from the experiencing I entails a reduction from a range of possible experiences and identities, to a singular person, the me self that is constructed by the interactions between the experiencing I and the social world.
These dualisms arise through an implicit and ignored inner curriculum. Without anyone mentioning this to us we learn that labeling the world is desirable and effective. This leads Ergas to suggest a rather unconvincing progression from an originary pre-linguistic first nature, with language and labeling giving rise to a subsequent second nature.
We may be conditioned or socialized by the language we learn, but is that really training or education, and is it not better to acknowledge that language precedes our coming into the world? Most significantly, this points to a lack of distinction between certain key ideas in the book: namely socialization and education or conditioning and training? To be fair, Ergas does not use the term socialization that much, though it is not clear why. In other words, why does Ergas consider the issue of formation to be an educational one, rather than one of socialization or conditioning?
The conflation of socialization and education is not uncommon among critical discourses in education: consider, for instance, the desire to expose the operation of a hidden curriculum, or the operations of social reproduction in educational spaces.
Within the general terms of this book, the implications of this conflation are profound. For the argument turns upon the blindness that socialization-education enacts. My own question here is whether the illusion of omniscience arrives through the absence of an inner curriculum and whether this illusion requires a reconstruction of education or socialization? For much of what Ergas says about education might be more commonly and, perhaps, more accurately and usefully described as socialization. Ergas discusses at length the issue that it is society that frames the pruning process.
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It is presented as a largely unconscious or pre-conscious? Education can be distinguished from socialization by virtue of the fact that education entails an intentional and deliberate intervention between a student and the world. This intervention might be performed by a teacher but also can be done by the self to the self as in the German idea of Selbstbildung.
In general terms, this is what enables us to distinguish educational interventions from unconscious socialization or experiences in general.
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Rather, self-making seems to precede any decision to influence or shape it made by those that constitute it. There is something paradoxical about the idea of the self-forming itself. Little wonder then, that forming the self takes its cue from the outer social world. This would be a worthwhile approach as long as one does not hastily cast socialization as a pathology.
Socialisation surely needs our attention. But it is also evident, to borrow a phrase made popular again by Jacques Derrida and Bernard Stiegler, pharmacological in nature: socialisation is simultaneously what makes us who we are, but also what inhibits and prevents us from being who we are or becoming more than that ; it is both the poison and the cure.
D&R - Kültür Sanat ve Eğlence Dünyası
That nature might carry some pathology or prejudice, but the formative processes themselves are not unfortunate excesses of socialization that we should attempt to legislate out. One cannot have an identity as this without being, in a certain sense, not that. It is certainly plausible to argue that self-formation should not be left to the contingencies of socialization as an unconscious process, or the habituated mechanisms of human perception, action, and reaction.
Self-formation should be precisely more educational by becoming an area of conscious pedagogical reflection: where the self reflects upon its relation to itself in a considered manner. But the question then becomes whether explicit examination of the structures and formations of identity could or should take place as a distinct inner curriculum: distinct, that is, from the outer curriculum.
Research and teacher self-inquiry reawaken learning
Or indeed, whether this distinction between inner and outer really stands up to any scrutiny. One could reasonably suppose that addressing the structure and formation of the I is, and generally always has been, an essential feature of the outer curriculum, even when appearing to address matters of the world, a point I will develop in due course.
If there is no commitment to this kind of inner inquiry within general outer curricula around the world, the reasons might well pertain to a political or cultural ideology that reduces education to only that which is functionary, instrumental and measurable. So I am left to wonder whether the real target of the argument is the absence of the inner curriculum as such or a more general problem with curricula being appropriated to instrumentalism which has little time for that which cannot be measured.
Where depression and despair make people less effective, we do see programmes that support self-inquiry, suggesting that the problem is broader than the absence of an inner curriculum. Nevertheless, I would still caution that the emphasis on a distinct inner curriculum might serve only to distract from the systemic educational issues that critical theorists have long sought to expose. Timms, I never understand it.
Introduction to Self-Inquiry: The Road to Spiritual Awakening
But learn it now, know it now, and you will understand it, whenever. Hector: But it will Timms, it will. Bennett Identity and agency are surely thereby educated, too, and we are disabused of the illusion of omniscience. Furthermore, consideration of the possibility that direct self-examination might be counter-productive would also be welcome within the discussion. Vicarious or indirect experience is not incidental to subjective formation, but may be the most effective process for it. There are signs that a wider concern for the inner lives of students is entering educational discourse through, for instance, the widespread interest in character education, and the emerging centrality of social and emotional skills in recent OECD literature OECD From the perspective of this book, I think these examples suggest that attempts to address the inner landscape are often usurped by the given contemporary ideology.
So Ergas certainly has a point: the extent to which the outer and inner have bifurcated in the context of an assessment driven, quantitative, standards-based, neo-liberal educational system, must be acknowledged. Attention to what will take us through the exam is surely the priority, to the detriment of education itself. While I am sympathetic to the analysis presented in this original and engaging book, I am not sure the answer is to directly employ an inner curriculum. That reality is neither simply inner or outer, but would unite the two.
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The theory and practice of self-inquiry. (eBook)
Advertisement Hide. Download PDF. Open Access. First Online: 27 February What Makes Us? Ergas presents a two-stage process of subjective formation: firstly, there is the experiencing I which has discrete, immediate sensory-laden experiences of things; secondly, through socializing forms of education, the I attaches particular meanings to significant experiences and objects, that help to constitute a sense of identity and form a narrative self.
The favored analogy within the book is that of a necklace: Let us consider life as a concatenation of discrete moments of experience. But the further point here is that the conception of education as an intentional intervention almost always entails some form of disruption of what we might regard as the conventions of subjectivity, and socialization see e.
Biesta To illustrate the point, Socratic pedagogy entails experiences of self-alienation or transformation, inducing the experience of aporia as a key moment though not conclusion of dialectic. Here the distinction between inner and outer curricula does not seem to hold since the knowledge derived through dialectic is always transformative of the self: Socratic education is little else than learning how virtue and knowledge are indivisible, thus fusing the inner nature and the nature of the world.
An alternative illustration might be found in the German pedagogical tradition, which has also long explored education as being fundamentally a form of self -alienation. Here bildung is precisely directed to the illusion of omniscience as discussed by Ergas. For instance, we experience catharsis when fictional scenarios resonate with our own self-identity, a resonance that contributes to the formation of our own inner life when we experience it played out before us.
The task of education is surely to develop an outer curriculum that itself constitutes an inner curriculum. In this design, the co-creative aspects of documentary, and the role of the visual in which images are conceptualized as meditational objects that facilitate inquiry and poetic engagement with life stories, are emphasized. The resultant ethnography of media production provides a nuanced and moving account of contemporary migration in Ireland. Through sustained aesthetic inquiry—the creation of self-authored images and scripts, and the process of editing audio-visual compositions within a community of practice—participants interrogated the asylum and migrant labor regimes in Ireland, and explored their experiences as workers, parents and artists simultaneously adapting to, and transforming, a new environment.
By centering participants from diasporic communities as the primary authors and co-producers of their documentary narratives, the research sought to extend and deepen the public discourse on migration in Ireland. The dialogical and multi-modal practice of digital storytelling provided a platform for storytellers to reflexively engage with lived experiences and memories in generative, emotionally textured ways.