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14 May 12
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01 May 12
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On ethical education and the person of the educator
'Education worthy of the name', Buber (1947: 104) wrote, 'is essentially the education of character'. He added, 'Genuine education of character is genuine education for community' (1947: 116). Such an education is not achieved through the direct teaching of ethics (although it will involve some reflection upon them), nor through the educator acting upon others. Rather, as we have seen, it entails educators engaging with others with their whole being.
Everything depends on the teacher as a man, as a person. He educates from himself, from his virtues and his faults, through personal example and according to circumstances and conditions. His task is to realize the truth in his personality and to convey this realization to the pupil. (Buber in Hodes 1972: 146)
Education for community builds on two key autonomous instincts that Buber believed all children have:
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The originator instinct involves the drive to create and make things, to shape the world. It is aimed at doing (1947: 86).
The instinct for communion in contrast, involves 'the longing for the world to become present to us as a person, which goes out to us as we to it, which chooses and recognizes us as we do it, which is confirmed in us as we in it' (1947: 88).
The job of the educator is to attend to these instincts and to work to channel the creative forces of the first toward the second. Communion in education 'means being opened up and drawn in' (and freedom in education 'is the possibility of communion') (1947: 91).
Buber's notion of a demarcation line comes into play when making decisions about communal affairs.
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[Buber] was aware of the fact that life is, by its very nature, inextricably bound with injustice, particularly in matters of communal affairs. In the face of this tragic reality the human being is forced to distinguish constantly between the minimum amount of wrong that his very survival demands, and the maximum good that he must perform in order to preserve his human image. In regard to the tension between the desirable and the actual the human being is asked repeatedly to draw a demarcation line between the imperative demands and relative possibilities of their fulfilment in daily life. Buber demands that in every hour of fateful decision we should consider how much wrong must be committed to preserve the community, and accept just so much and no more. (Yaron 1994: 142)
This runs very close to the concern for well-being and wisdom that lies at the heart of informal education (see informal education - living with values)
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06 Sep 11
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True community does not just arise out of people having feelings for one another
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first, their taking their stand in living mutual relation with a living Centre, and second, their being in living mutual relation with one another.
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the builder is the living effective Centre.
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25 Jul 10
Maarten HoekstraBuber's focus on dialogue and community would alone mark him out as an important thinker for educators. But when this is added to his fundamental concern with encounter and how we are with each other (and the world) his contribution is unique and yet often unrecognized.
learning education Buber dialogue discussion community learning organisation learning organization
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As we live, we grow and our beliefs change. They must change. So I think we should live with this constant discovery. We should be open to this adventure in heightened awareness of living. We should stake our whole existence on our willingness to explore and experience.
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There is genuine dialogue - no matter whether spoken or silent - where each of the participants really has in mind the other or others in their present and particular being and turns to them with the intention of establishing a living mutual relation between himself and them.
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There is technical dialogue, which is prompted solely by the need of objective understanding.
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And there is monologue disguised as dialogue, in which two or men, meeting in space, speak each with himself in strangely tortuous and circuitous ways and yet imagine they have escaped the torment of being thrown back on their own resources
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In silence which is active, the Inner Light begins to glow - a tiny spark. For the flame to be kindled and to grow, subtle argument and the clamour of our emotions must be stilled. It is by an attention full of love that we enable the Inner Light to blaze and illuminate our dwelling and to make of our whole being a source from which this Light may shine out.... Speech has no meaning unless there are attentive minds and silent hearts. Silence is the welcoming acceptance of the other. The word born of silence must be received in silence. (Lacourt 1970: 9, 26)
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10 May 10
Giorgio BertiniMartin Buber was aware of the fact that life is, by its very nature, inextricably bound with injustice, particularly in matters of communal affairs. In the face of this tragic reality the human being is forced to distinguish constantly between the mini
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26 Feb 10
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02 Feb 10
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I do not accept any absolute formulas for living. No preconceived code can see ahead to everything that can happen in a man's life. As we live, we grow and our beliefs change
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All real living is meeting
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I and Thou, Buber's best known work, presents us with two fundamental orientations - relation and irrelation.
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hatever confronts us and address it as 'you'; or we 'can hold ourselves apart from it and view it as an object, an "it"'. So it is we engage in I-You (Thou) and I-It relationships.
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I-It involves distancing. Differences are accentuated, the uniqueness of "I" emphasized. Here the "I" is separated from the self it encounters
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He looked for ways in which people could engage with each other fully – to meet with themselves. The basic fact of human existence was not the individual or the collective as such, but ‘Man with Man’
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We can only grow and develop, according to Buber, once we have learned to live in relation to others, to recognize the possibilities of the space between us. The fundamental means is dialogue
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At its root is the idea that self-perfection is achievable only within relationship with others. Relationship exists in the form of dialogue
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'if the relation between man and creation is understood to be a dialogical relationship'
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ll kinds of relation: to self, to other(s) and to all forms of created being. Recognizing this allows us to see that it is 'the conceptual linchpin of his teachings'
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There is genuine dialogue - no matter whether spoken or silent - where each of the participants really has in mind the other or others in their present and particular being and turns to them with the intention of establishing a living mutual relation between himself and them. There is technical dialogue, which is prompted solely by the need of objective understanding. And there is monologue disguised as dialogue, in which two or men, meeting in space, speak each with himself in strangely tortuous and circuitous ways and yet imagine they have escaped the torment of being thrown back on their own resource
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Technical dialogue is driven by the need to understand something and need not engage the soul. Monologue, a distorted form of dialogue, is what happens most of the time. Words are said, but there is little or no connection.
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attentive silence' is the basis of dialogue
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In silence which is active, the Inner Light begins to glow - a tiny spark. For the flame to be kindled and to grow, subtle argument and the clamour of our emotions must be stilled. It is by an attention full of love that we enable the Inner Light to blaze and illuminate our dwelling and to make of our whole being a source from which this Light may shine out.... Speech has no meaning unless there are attentive minds and silent hearts. Silence is the welcoming acceptance of the other. The word born of silence must be received in silence.
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20 Jul 09
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02 Jun 09
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19 Mar 08
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26 Dec 07
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22 Dec 07
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06 Nov 06
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27 Oct 06
Noah UllmannThis is a website Emily Thayer sent me about a interesting figure in education. worth a read
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18 Jul 06
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