The Islamic education curriculum in Indonesia tends to be partial and dichotomous. However, Muhammadiyah has reformed the holistic–integrative curriculum as a solution for the sustainability of education. This study aims to reveal a special curriculum reform in the holistic–integrative Muhammadiyah education system to solve the dichotomous problems and the inadequacy in the Islamic education curriculum in Indonesia. Furthermore, the study describes a specific curriculum model that includes all aspects of students’ personality and integrates science and technology with Islamic (...) values. Data were collected from previous studies and special curriculum documents of Al-Islam, Kemuhammadiyahan and Arabic Language (ISMUBA). Curriculum documents were obtained from elementary, junior and Muhammadiyah senior high school, published by Primary and Secondary Education Assembly of Muhammadiyah Central Board in 2017. Data analysis used a content model with a systematic and rational framework. The results showed that the special reform curriculum based on the holistic–integrative model develops students’ potentials, including spiritual, emotional, intellectual and transcendental intelligence, in an integrated manner. Contribution: The holistic–integrative curriculum is a future Islamic education model for the sustainability of private Islamic education system in Indonesia that can form a good, faithful, pious and a noble community. (shrink)

This book presents an original exploration of philosophical questions pertaining to the ways we grasp the Absolute by bringing together the Buddhist notion of interpermeation of all phenomena into contemporary strains of thought in continental philosophy. This text introduces an ontological concept, granularity, deploying it to probe questions concerning the intersection of ontology, ethics, and education. A wide range of issues in metaphysics are covered—including being, nothingness, unity, plurality, truth, change, transformation, subjectivity, contradiction, coherence, potentiality—from the perspective of thinkers such (...) as Hegel, Heidegger, Badiou, Meillassoux, Malabou, Žižek, and Harman. The text deploys granularity in arguing for an ethics of unconditional hospitality within education. This volume is intended for students and researchers working in the areas of philosophy of education, philosophy of religion, and continental philosophy. (shrink)

Ancient India recognized the supreme value of education in human life. The ancient thinkers felt that a healthy society was not possible without educated individuals. They framed an educational scheme carefully and wisely aiming at the harmonious development of the mind and body of students. What they framed was a very liberal, all-round education of a very high standard, calculated to prepare the students for a useful life in enjoying all aspects of life. This is essentially a universally applicable educational (...) framework highlighting the purpose of human life and interconnectedness at all levels of existence as a basis of human values. Insights from ancient Indian educational system are of great help in facilitating the production of a creative, ethical and a learning mind, which will concern itself not only with greater ‘progress’, but primarily or more importantly with the inner transformation of the human consciousness. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 39.1 (2005) 31-47 [Access article in PDF] Holistic Integrated Design Education: Art Education in a Complex and Uncertain World Christopher Nokes Egosystem All art is the solution to an initiating design problem that must be articulated, even if the problem is this: to create something without meaning. As such, all art is a literary process, whereby the idea is articulated before that idea (...) is re-presented as an art form. And this is precisely what I attempt to do in the classroom when I assign highly challenging, universal, socio-cultural based and interpretive design problems. Both intent and solutions are implicit in the design assignments given to students. In each case the design process is emphasised, and students define the problem, research (often collaboratively), brainstorm (diving deeply into the problem for potential solutions), develop alternative solutions, use free-hand sketches and storyboarding to track the design and decision-making process, and (finally) select the best design for development and evaluation. Definition of key terms, research and storyboarding are the initial steps in the process to solving each of the design problems. Some examples of problem solving performance tasks are provided below (Table 1).Regarding the last example, in my first year of teaching I accepted a position on agreement that I teach Grade 10 (sophomore) mathematics. Even though my teaching background favored art and history, this was not a hardship because my original degree was in architecture (University of Toronto, 1978). I realized quickly that my personal romance with D.N. Perkins's Knowledge as Design demanded that I attempt to teach mathematics as a design process (much to the dismay of the department head).1 Nevertheless, imaginative mathematical works of mind were explored, based on original "design problems." As well, collaborative math tests were developed (and structured as design problems), where students divided into groups or design teams, each team having a "competent mathematician" on [End Page 31] Click for larger viewTable 1 Works of Mind; Visual Arts as a Problem-Solving Design Process [End Page 32]board. Each team worked together to solve one challenging mathematical problem, or a series of challenging mathematical design problems, under a time limit. This ensured that each student had a role to play. A key group dynamic here is that students speak to each other as peers, in a way teachers cannot: "No! You don't do it that way, silly. It's like this!" says A. "Ok! Ok! Don't yell at me," says B tenderly. "It's like this?" "Yes!" says A. "See! You really are good at math!" It was a beautiful thing to watch. The so-called "stupid-at-math" students saw how the "brainy" math students interpreted and approached mathematics, while the "brainy" students pulled those students who always believed they were "stupid at math" up to their level. In the end (to say the least), it greatly increased the weaker students' comfort level entering the classroom, and (at best) it gave weaker math students confidence by dispelling some of the mystical mystery which mathematics seems to possess — mathematics is not a mystery, it is a problem waiting to be solved as any other design problem once you know the process. Click for larger viewTable 2 Components of the Egosystem This is holistic integrated design education (or HIDE). Transforming students from the traditional, isolated receiver of information to the holistic child requires a fundamental transformation of the associative-cognitive paradigm of learning behavior and psychology, based on the child's ego development in a kind of object-filled, symbolical, self-contained world.2 In actuality, the world is complex, multi-faceted, hyper-sensitive, with many people of different socio-cultural and intellectual frames of mind interacting; and it is (thus) hardly self-contained. The world has indeed evolved that far. Somehow, like all paradigms, the ego must undergo a similar evolution, a similar transformation.3 A new version of ego must be invented, one that takes into account all the stuff of objective reality — the... (shrink)

Twenty first century is posing unprecedented challenges for the human existence and development. This era has witnessed awesome economic & technological growth, increased connectedness but great poverty, malnutrition, anxiety, mental stress and environmental degradation. Thus, this time depicts great contradiction, uncertainty, and risk. Accordingly, in this era a holistic education system has to deal with the challenges such as population growth, terrorism, environmental degradation, hegemony of machines, mental stress, cultivating creativity, bridging the skill and wisdom gap, and expanding human (...) potential etc. To find a sustainable solution to such challenges, we need to develop a holistic education system which acknowledges various dimension of human being. For this task, this paper will try to highlight some philosophical themes which are commonly suggested by various prominent thinkers such as M.K. Gandhi, R.N. Tagore, J. Krishnamurti, S. Radhakrishnan etc. in India, and J. Dewey, I. Illich, and B. Russell etc. in the west. They have put forward their philosophy to discuss the aims of education which are relevant to this century. In this paper, we will analyze their views from the perspective of the challenges that the twenty-first century world is going to face. Our investigation will analyze agreements and disagreements among the approaches taken by these educators. However, the focus will be on the commonalities, so that we can identify some philosophical themes which can work as the solid foundation for holistic model of education. (shrink)

A school that adopts a curriculum, that aims for a holistic understanding of technology, does so because it produces a better educated person than a curriculum which does not. How do we know when we are teaching technology holistically and why must we do so? Increasingly, more is asked of technology educators to be holistic in the understanding conveyed to learners of technology itself in order to make better informed technical and design decisions in a wider range of (...) applied settings. The ability of the learner to naturally consider social and environmental factors, for example, when seeking solutions is seen by some State education systems in Australia as fundamental to a genuine education in technology (New South Wales Board of Studies, 2000 & 2002). In philosophy, the holist position asserts that to understand the particular one must understand its relation to the whole and that only through reflection of one's sensation based applications can genuine knowledge be critically affirmed (Matthews, 1980, p.87 & p.93). The combined apparently independent paths of the State and the Holist positions set a compelling scene not only for the socio-economic necessity for holistic technology education in the curriculum but also for Technology's status as a key curriculum agent in the knowledge formation process of educated individuals. -/- This paper asserts that the general elements of Applied Setting (including Time), Human (as Agent), Tool and Environment are well placed to be the necessary basics to any holistic human technological activity. How and why these elements work together, their schema, will be referred to in this paper as the 'Basic Principles'. The paper presents the thesis that Technology cannot be reduced to less than these general elements and as such, Technology is their product. We therefore may need to understand and teach these elements and their relations to each other explicitly, in ways that reveal the utility of such understanding when making technical choices and design decisions for all the genres of technology and at all their scales of application and discovery. The case is made for technology to not merely be a 'know how' learning experience, but necessarily also a holistic 'know why' learning experience essential for developing and transferring technological knowledge. (shrink)

In order to cope with the changing health needs in the community, an holistic approach on AIDS prevention and control with particular reference to essential quality was introduced at an educational seminar at Hebei Medical University in China, 1996. We have identified three major points in the present study through learning and research process: 1. The importance of ‘cultural norm’ for the unification of science and technology is identified for the community approach; 2. ‘community care’ emphasising human quality provides (...) unity in diversity for educational program; and 3. ‘community control’ emphasising quality assurance demonstrates the effectiveness for program analysis from the viewpoint of human centred systems. (shrink)

Educators studied are: Francis Parker, John Dewey, Rudolf Steiner, Hugh Mearns, and Laura Zirbes.

The RWJF public health law faculty fellowship provided an opportunity for legal and public health scholars to come together to develop innovative approaches for teaching public health law in schools of law, public health, medicine, and social work nationally. The fellowship program emphasized the importance of integrating individual change with organizational change as twin pillars of the core competencies necessary for advancing public health law education. This article describes the curriculum and learning formats used throughout the fellowship to guide the (...) fellows' development in the areas of leading change, managing conflict, building collaborative partnerships, and maintaining personal resilience. (shrink)

Musicians’ Focal Dystonia is a task-specific neurological movement disorder, affecting 1–2% of highly skilled musicians. The condition can impair motor function by creating involuntary movements, predominantly in the upper extremities or the embouchure. The pathophysiology of the disorder is not fully understood, and complete recovery is extremely rare. While most of the literature views the condition through a neurological lens, a handful of recent studies point out certain psychological traits and the presence of adverse playing-related experiences and preceding trauma as (...) possible contributors to the onset. The nature and the frequency of these factors, however, are under-researched. The present quasi-experimental study aimed to compare musicians with and without MFD in terms of the frequency of various adverse psychosocial and psychological factors to explore their contribution to the onset of the condition. Professional musicians with MFD and without MFD were recruited from online platforms, musicians’ unions, and organisations to fill out a survey. The survey was based on two previously conducted interview studies and included the Student-Instructor Relationship Scale, the Mistake Rumination Scale, the Trauma History Screen, and self-constructed questions about the received music education, early success, and personal experiences. To identify potential risk factors, independent samples t-tests were conducted and found that there are significant differences in musicians with and without MFD in terms of mistake rumination, early success, and the received music education. A logistic regression showed that six factors contributed to the construct to various extents; we observed a significant model [χ2 = 22.681, p < 0.001], which predicted 71.2% of the cases correctly. This exploratory study shows that psychological and psychosocial factors might play a role in the development of MFD. Understanding these in more detail could inform preventative strategies and complement the current therapeutic approaches to support this vulnerable population better. (shrink)

In Understanding the Whole Student, the authors contend that good education is, and must be, multicultural in order to gain a deeper perspective on issues under analysis in the classroom through the sharing and negotiating of many different cultural perspectives.

This article explores the meeting of two approaches towards philosophy and education: the philosophy for children approach advocated by Lipman and others, and Schmid’s philosophical concept of Lebenskunst. Schmid explores the concept of the beautiful or good life by asking what is necessary for each individual to be able to develop their own art of living and which aspects of life are significant when shaping a good and beautiful life. One element of Schmid’s theory is the practical application of philosophy (...) through the notions of Bildung, reflection, prudence and practical wisdom, as well as the requirement for each individual to take responsibility for actively shaping their life as an artwork. In this sense, each person is the artist responsible for living their own beautiful life. We argue that there are useful parallels between Schmid’s concept of the art of living and P4C, such as the ideal of a holistic philosophy that is “lived.” The pragmatic approach of P4C focuses on the embodied learner who practices critical, caring and creative thinking. Both P4C and Schmid’s theory are reminiscent of the Aristotelian notion of practical wisdom, which allows for an approach to an education for life that prepares students to develop their own art of living. (shrink)

Used as the basis of the program at the Equinox Holistic Alternative School in Toronto, The Holistic Curriculum advocates for an integrative approach to teaching and learning with a focus on developing a deep connection between mind and body.

In this chapter, I will discuss employing exemplars in moral and character education promoting virtue development with the involvement of embodiment. Virtue ethicists propose two phases of virtue development: early virtue habituation and later phronesis cultivation. I will overview prior research on the mechanism of habituation at the biological and neural levels to examine why embodiment is fundamental during the first phase, virtue habituation. Then, I will review recent philosophical and psychological studies about the nature of phronesis, i.e., practical wisdom, (...) to consider how educational activities cultivate it. Based on these preliminary examinations of the course of virtue development, I will examine the previous literature about the role and importance of using exemplars in moral and character education involving concrete and interactive activities with the exemplars involving embodiment during the learning process. Finally, I will draw upon the Self-determination theory about supporting students’ need for autonomy, competence, and relatedness to consider a way to improve the effectiveness of exemplar-applied education along with embodiment. After examining the relevant theoretical frameworks mentioned above, I will discuss several practical guidelines for using exemplars involving character embodiment for virtue development. (shrink)

Theological education is in crisis having lost an important dimension with its main focus on quality academics often abstracted from real life. This study aimed to propose that the formation of spirituality is fundamental to theological education and that theological education should be a holistic formation. The setting of this study is re-imaging theological education in the Dutch Reformed Church, a denomination in the process of missional transformation, but it is also applicable to theological education in general. This study (...) focused on the relation between theology and spirituality, the significance of missional spirituality in theological education and a probable model for the formation of a missional spirituality. The study found that theology and spirituality are interdependent, and theological education should thus focus on all the different areas of learning and formation, that is, minimum knowledge base, pass-on-able habits and skills, and attitudes and beliefs. Theological education should ultimately cultivate a missional spirituality, forming missional leaders for the church. Leaders who are equipped are able to equip others for God's mission. Theological education is not about obtaining a degree but in essence a process of formation and transformation. Wright asks: if the gospel is not transforming you, will it transform anything else? Transformation to be able to transform - a missional metanoia. CONTRIBUTION: This study provides a probable model for holistic theological education and the formation of a missional spirituality. (shrink)

Despite the 'progressive' influence of the English Plowden Report and Scottish Primary Memorandum on British primary curricula from the 1960s onwards, secondary education has generally continued to follow a more traditional subject-centred route and post-war educational theorists have not generally been favourably inclined to other than subject-based modes of curriculum planning and organisation. However, in the light of current curriculum reviews on both sides of the Scottish border-callingfor more educationally meaningful curricula-the perennial issue of how school knowledge might best be (...) ordered for the coherent educational experience of pupils seems worth revisiting. To this end, this paper examines some of the influential post-war philosophical arguments against integrated and interdisciplinary approaches to the curricular organisation of knowledge, concluding that they are not as compelling as they might formerly have seemed. (shrink)

Sustaining the Writing Spirit: Holistic Tools for School and Home, second edition is aimed at all educators, at school or home, seeking non-traditional ways to enliven the growth potential of the whole learner. Schiller urges educators to accept a holistic orientation for learning -- one that combines the physical, social, emotional, and spiritual, with the intellect, rather than primarily basing learning on the intellect. Included are details on background, historical development, and philosophical explanations of holistic education, including (...) a timeline of key people and ideas. This new edition also addresses sustainability and spirituality as the core of holistic learning, and the teaching activities provide context and processes for writing that encourage activating multiple intelligences. It also has a cross-disciplinary quality and could be used in a number of educational settings. (shrink)

This study explores new pedagogical trends in China’s teacher education from a holistic policy analysis perspective. The emerging idea of ‘new normal/teacher education’ is explored in this study. Applying the comprehensive policy text analysis, we examined the quality of teacher education as the core; explored the comprehensive quality and pursuit of excellence; examined the collaborative sharing training model; and focused on the evaluation of students’ training quality. We argued that the ‘new normal/teacher education’ should be guided by the industry (...) needs reflected in the reform of teacher qualification certification system, implement the overall and advanced curriculum of teacher education, reform the teaching content and teaching methods, and enhance the effectiveness of practical teaching such as education probation and educational practice for normal students according to the professional standards and examination syllabus of teachers. In addition, the conclusion and discussion have also been provided in the end. (shrink)

In Understanding the Whole Student, the authors contend that good education is, and must be, multicultural in order to gain a deeper perspective on issues under analysis in the classroom through the sharing and negotiating of many different cultural perspectives.

Holistic Learning is designed as a practical guide for teachers on how to integrate curriculum around human processes and human themes. Specifically, problem solving (human process) and mythology (human theme) have been selected as vehicles for curriculum integration. Along with a number of specific strategies for classroom use, the book includes a rationale and framework for integrated studies, teaching approaches in problem solving and mythology, guidelines for writing units in integrated studies, and implementation strategies for integrated studies. The primary (...) audience is teachers at the intermediate and senior levels, although muc of the material is applicable to teachers at all levels of the curriculum. Individuals in curriculum leadership positions (e.g., principals, co-ordinators, and superintendents) should also find the work of interest. Holistic Learning is a practical guide for teachers seeking approaches to integrate diverse subject matter. (shrink)

A call to advance integrative teaching and learning in higher education. From Parker Palmer, best-selling author of The Courage to Teach, and Arthur Zajonc, professor of physics at Amherst College and director of the academic program of the Center for Contemplative Mind in Society, comes this call to revisit the roots and reclaim the vision of higher education. The Heart of Higher Education proposes an approach to teaching and learning that honors the whole human being--mind, heart, and spirit--an essential integration (...) if we hope to address the complex issues of our time. The book offers a rich interplay of analysis, theory, and proposals for action from two educators and writers who have contributed to developing the field of integrative education over the past few decades. Presents Parker Palmer's powerful response to critics of holistic learning and Arthur Zajonc's elucidation of the relationship between science, the humanities, and the contemplative traditions. Explores ways to take steps toward making colleges and universities places that awaken the deepest potential in students, faculty, and staff. Offers a practical approach to fostering renewal in higher education through collegiality and conversation. The Heart of Higher Education is for all who are new to the field of holistic education, all who want to deepen their understanding of its challenges, and all who want to practice and promote this vital approach to teaching and learning on their campuses. (shrink)

Over the past decade or so within this journal, there have been critical debates concerning the role of mindfulness within education, the influence of neoliberalism on education in general and well-being interventions specifically, and the relevance of the philosophy of Martin Heidegger for critiquing modernity including the nature and purpose afforded education. In this article, we propose that these debates are sufficiently interrelated to develop a more unified argument. We will show how a Heideggerian perspective is conceptually rich, in both (...) its heritage, as it draws upon both East-Asian wisdom and western thinking, and its engagement, as it confronts the implications of what Heidegger called a ‘technical-era’, for offering such a unified critique. The focus of this critique is on instrumental forms of mindfulness (mindfulness ‘in’ education), which when framed by neoliberalism has rather narrow goals concerning individual well-being and performance. In contrast, more critical and integral forms of mindfulness (mindfulness ‘as’ education) offer the potential for more holistic and authentic learning. Throughout the article, we discuss how Heideggerian philosophy offers a number of useful concepts (e.g., enframing, Dasein, authenticity, meditative thinking), which are able to both critique the instrumentalisation of approaches like mindfulness by neoliberalism and speak to more holistic education oriented toward more authentic being in the world. (shrink)

Based in sociologist Zygmunt Bauman's theory of liquid modernity, this volume describes and critiques key aspects and practices of liquid education--education as market-driven consumption, short life span of useful knowledge, overabundance of information--through a systematic comparison with ancient Greek "paideia" and medieval university education, producing a sweeping analysis of the history and philosophy of education for the purpose of understanding current higher education, positing a more holisitic alternative model in which students are embedded in a learning commutity that is itself (...) embedded in a larger society. If liquid modernity has left a vacuum where, according to Bauman, the pilot's cabin is empty, this volume argues that no structure is better positioned to fill this vacuum than the university and outlines a renewed vision of social transformation through higher education. (shrink)

Holistic service for youth and youth is the basic thing today because youth and youth are the present generation for the future of the church. By using descriptive qualitative methods, it can be concluded that the holistic ministry for youth and youth carried out by church leaders is able to build today's generation that continues to have an impact on the world and is also expected to bring Christian education that has one clear and definite goal/direction, namely knowing, (...) loving, believe in, obey and serve God according to His will and plan and for His glory. (shrink)

In this article, Albert Ferrer culminates a long series of articles published in the Catalan review _Ars Brevis_, edited by the Blanquerna Foundation of the Ramon Llull University, Barcelona. In his previous exposition, Prof. Ferrer outlined the development of holistic and spirituallybased education in India and Europe until the advent of the materialistic pedagogy of the modern school system. In this paper, Prof. Ferrer delves further into a philosophical understanding of this integral kind of education on spiritual grounds, focusing (...) on the teachings of the greatest spiritual master of contemporary India, Sathya Sai Baba, who recently passed away after 86 years of service to humanity. In particular, Prof. Ferrer elucidates the transition from the modern utilitarian approach to values and ethics to the new paradigm emerging from the dialogue between quantum/ new physics and mystical philosophy. Through this fascinating dialogue, ethics reveals its mystical roots and the ethical or axiological perspective turns into ontology and metaphysics. From the liberal vision of moral choice and tolerance, we evolve towards an exploration of Reality, a holistic and multidimensional Man and Cosmos in interdependence. Integral education in human values becomes the natural pedagogy of this new paradigm, the merger between science and spirituality. (shrink)

The educationally emaciated, suffering from intellectual and spiritual bilumia, binge on facts and linear thinking. The imprimatur of clarity and the infatuation with quantification are accoutrements of this affliction, often characterized by apathy. Chaos is introduced as the wrecking ball for the hierarchical skyscrapers that overcrowd the educational skyline. The type of chaos proposed can be explained by the neutron bomb analogy. Chaos destroys all that is inessential but leaves standing the essential and promotes holistic rather than compartmentalized learning. (...) The authors further contend that one insight is better than a myriad of facts; in being vigilant of serendipity; that the value-aspect of facts is as important as the facts themselves. Such beliefs form a foundation for educational holism. Our goal is to popularize philosophy in the same way science has become popular without a mass understanding. Empiricism is criticized for creating the theoretical basis for fragmentation (forming the basis for an island ideology) by excising essence. Founded on inessential empirical ideology, efforts to teach multiculturalism merely exacerbate difference, promote alienation, and discourage tolerance. Within the framework of value hierarchies we favor, tolerance is not understood as open-armed acceptance of just anything, but the forbearance of an evil for the promise of greater good. Essence cannot be removed: even in the idiosyncratic we can find the essential. In the absence of chaotic methodology, critical thinking remains an apolitical, amoral, and atemporal process displaced from social and political reality. We propose a critical thinking that is not legalistic, but is action-oriented. The pipe dream for education is a political, moral, temporal, and decompartmentalized critical thinking that disseminates philosophy across the curriculum. Those who risk becoming pariahs and nomads are essential to the rejuvenation of the educational system. (shrink)

Peace education is now well recognized within international legal instruments and within critical educational literature as an important aspect of education. Despite this, little attention has been given in the critical literature to the philosophical foundations for peace education and the rationale for peace education thus remains substantially an assumed one. This investigation explores some possible ethico-philosophical foundations for peace education, through an examination of five specific ethical traditions: 1) virtue ethics, whereby peace may be interpreted as a virtue, and/or (...) virtue is interpreted as peacefulness, and peace education as education in that virtue; 2) consequentialist ethics, whereby peace education may be interpreted as education regarding the consequences of our action and inaction, both as individuals and collectivities; 3) conservative political ethics, whereby peace education may be interpreted as emphasizing the importance of the evolution of social institutions and the importance of ordered and lawful social change; 4) aesthetic ethics, whereby peace may be interpreted as something beautiful and valuable in itself, and peace education as emphasizing the importance of that beauty and value; and 5) the ethics of care, whereby care may be interpreted as a core element in peace, and peace education as encouraging trust and engagement with the other. The study addresses major contributions to each of these ethical traditions, the strengths and weaknesses of the tradition, and the ways in which the tradition provides support for peace education. It is argued in this book that each tradition provides only a partial basis for peace education, and that ultimately a holistic and integrative understanding is required, one that encourages a culture of peace. (shrink)

Against the prevailing outcomes-based education and the instrumentalization of education, a movement has arisen towards holistic education. This aims to go beyond objective measurement of the outcomes of education in order to treat the student as a whole person. In this paper, we shall examine some strands of education in Japan which in some way or another feature the idea of the whole person. This includes the tradition of clinical pedagogy, which originated in Kyoto University, Yukichi Shitahodo’s educational anthropology (...) (Kyoiku-Ningengaku), Kuniyoshi Obara’s Zenjin Education (the education of the whole person) and holistic education. Notwithstanding the fact that such education is benevolent in intention, it can be miseducative in some respects. In the light of this, and with some reference to criticism of the idea of the whole person, we shall point to an alternative vision of education of the whole person following Cavell’s Emersonian moral perfectionism – a perfectionism that is thoroughly anti-foundationalist and that transcends self-entrapment in circulatory discourse on the whole. In critical dialogue between the rich traditions of Japanese thought and the critical voice of liberalism raised from within the West, we hope to find a more nuanced answer to the question of how being a whole might make sense. (shrink)

__Preparing Teachers to Educate Whole Students_ offers a wide-ranging comparative account of how innovative professional development programs in a number of countries guide and support teachers in their efforts to promote cognitive and socio-emotional growth in their students._ The book focuses on holistic educational outcomes in an effort to better serve students in the twenty-first century and examines seven programs in all—in Chile, China, Colombia, India, Mexico, the United States, and Singapore. Fernando M. Reimers, Connie K. Chung, and their (...) contributors focus on a pair of issues of great significance to educators throughout the world: the need to identify and promote a full range of competencies in students as they prepare for work and life in the twenty-first century, and the need to create and enhance professional development programs for teachers that will help them cultivate these competencies in their students. _Preparing Teachers to Educate Whole Students_ offers a unique and helpful contribution to our understanding of fundamental educational goals and the professional development programs for teachers that aim to further those goals. (shrink)

This paper focuses on the question of What kind of engineering ethics (EE) is needed to develop holistic engineers who can practice and promote the principles of sustainable development? -/- It is argued that, given the existence of other models, an approach to EE, as argued for at EESD 2016, centred on “training engineers for handling ethical dilemmas in sustainability contexts” (Lundqvist and Svanstrom 2016) is inadequate to address the sustainability challenge facing engineers.. We contend that while EE is (...) now a diverse and fragmented field sociological tools can be used to understand this diversity. A framework is offered for understanding different approaches. This is used as the basis for arguing for a more extended and broad approach which allows us to focus on the relationship between social structure and human action and the need for “adequate social institutions and structures” (Becker 2012: 28) to enable ethical action. Thus engineers not should only understand the constraints and enablers emanating from the environments in which they work but can also strive for change in these environments. (shrink)

Amid the growing coalescence between the religion and ecology movements, the voice of Muslims who care for the earth and its people is rising. While the Islamic position on the environment is not well-represented in the ecotheology discourse, it advances an environmental imaginary which shows how faith can be harnessed as a vehicle for social change. This article will draw upon doctoral research which synthesised the Islamic ecological ethic (eco-ethic) from sacred texts, traditions and contemporary thought, and illustrated how this (...) ethic is enlivened in the educational landscape of Islam. Knowledge of the relationship between human beings and the natural world, of the creative order upon which the world was created, and of right living, is essential in this educational project and the global ecoIslamic movement employs a range of institutes, from the masjid to the maktab, to impart the environmental message of Islam. Despite the manifestation of environmental education activities across the educational establishment, much of what passes as Islamic education today is not representative of the holistic, integrated and comprehensive educational philosophy of Islam. Contemporary social concerns, such as the environmental question, can, in my view, act as an impetus to develop a pedagogy which endeavours to be true to the religious traditions, values and ethics of Islam, while also displaying the transformative force of this faith. Muslims, at more than one-fifth of the world population, own a fair share of global concern around the earth’s health and well-being. Across the world, many continue to base their life and lifestyle decisions on the teachings of Islam, and are showing the relevance of traditional resources and institutions in meeting one of the greatest challenges facing humanity—the health of our planet. (shrink)

The main problem of this text is as follows: While identifying the status of education systems related to moral education with the title of industrial education, the situation is identified through the problems of the morality of education or moral education. Then, a proposal on the education of morality is made through the system evaluation. This point is for the text. These problems are dealt with by using an in-depth and holistic evaluation method together with description and identification. The (...) text primarily focuses on the founding meaning through which time manifests. Because education is both built by this meaning and fulfills a task that perpetuates it. As a part of an entirety/ground reflecting the spirit of the time, education carries/overflows its nuclei and aims. The expression “industrial education” is crucial in that it expresses both its roots, the entirety to which it belongs, and the network of values it has. Here, the term industrial refers to the ground in question, and industrial education refers to the educational understanding of that ground. It is unthinkable that the network of values it possesses is contrary to the whole in question. In the text, the identification of this situation is described through the “ethics of education”. This process that humanity has experienced is new. Therefore, industrial education should be interpreted with its conceptual network. Thus, concepts such as "environment", "context", "transformation", "change" have been redefined. This is essential to make sense of the situation. It identifies that the final solutions sought can be possible not with the “morals of education” but with the "education of morals". This means proposing a reinstallation of the system/environment. (shrink)

Ethically complex and challenging cases confront health care professionals in neonatal‐perinatal medicine more often than in most other subspecialties in medicine. Neonatologists regularly encounter situations where crucial life‐or‐death decisions need to be made in the best interest of an infant and its family. While physicians and their professional societies seem to dictate this best interest standard by weighing the risk of mortality and morbidities, parents may have other perspectives to be considered.Our review of programs for teaching ethics in Canadian neonatal‐perinatal (...) residency programs has revealed that 90 percent of them incorporated formal and informal medical ethics education, meeting the Royal College of Physician and Surgeons of Canada requirements, but that the teaching strategies, topics covered, and time devoted to teaching ethics are not standardized. Lectures and case presentations—the pedagogic strategy used by most programs—are not ideal for teaching communication skills. We propose, therefore, a holistic approach to teaching and training that imparts (1) a traditional understanding of ethical theory and reasoning, (2) advanced skills in communication and counseling, and (3) a disposition to engage in self‐reflection and to be aware of the emotional and spiritual dimensions of neonatal‐perinatal medicine. (shrink)

This article discusses the nature and significance of the holistic health movement in four ways. First, a general characterization of the movement is proposed, based on shared commitment to five assumptions: (1) a positive view of health as well-being, (2) individual responsibility for health, (3) the importance of health education, (4) control of social and environmental determinants of health, and (5) low technology or “natural” therapeutic techniques. Second, a basic difference among advocates of holistic health/medicine is proposed in (...) terms of the presence or absence of commitment to scientific method. Third, holistic health/medicine is briefly compared with concepts of holism in biology and in the social sciences. Finally, criticisms of each of the basic tenets of the holistic health movement are offered. (shrink)

Educational practices are affected by the dominant paradigm in the belonging context, which influences the representation of the human being, the idea and the purposes of education. Consequently, as a connecting science between the human sciences, pedagogy is called upon to be a critical instance. This article examines the issue of educational poverty — and of possible actions to prevent and combat it — in light of the cultural frameworks in which it is conceived. The responses to variations of the (...) phenomenon could benefit from contaminations or from the openness to different epistemological and cultural paradigms, capable of enriching educators’ professionalism and nourishing their motivation. In order to deal with today’s Western society typical forms of poverty, it is proposed to draw from both the emerging systemic holistic paradigm and the epistemology of complexity, as well as from proto-holistic practices and guiding principles deriving from neurosciences. The reader is supported in reflecting on the foundations of an integrating education which, taking advantage of sciences from East to West, favours the flourishing and expression of human multidimensionality. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Music Education and Spirituality:Philosophical Exploration IiAnthony J. PalmerMusic, beyond its pitches and rhythms, timbres and dynamics, has elusive qualities that many have difficulty identifying and discussing. In this regard Rabindranath Tagore speaks of the "ineffable":But when our heart is fully awakened in love, or in other great emotions, our personality is in its flood-tide. Then it feels the longing to express itself for the very sake of expression. Then (...) comes art, and we forget the claims of necessity, the thrift of usefulness; the spires of our temples try to kiss the stars and the notes of our music to fathom the depth of the ineffable.1Abraham Maslow points to a similar state of being:Transcendence refers to the very highest and most inclusive or holistic levels of human consciousness, behaving and relating, as ends rather than as means, to oneself, to significant others, to human beings in general, to other species, to nature, and to the cosmos.2 [End Page 143]One deep, the other beyond, both direct attention toward something richer, exceeding technical competence and excellent rendition of the score. Yet, the very realms where these qualities reside seem to be above our ability to assess other than to say, "we know it when we experience it."3 Is there some realization that we have transcended the mundane, passed over to another plane of existence and gone beyond an egocentric mind-frame? And could subjective reports satisfy any objective criteria that the event truly happened? Moreover, could one's experience be distinguished qualitatively from another's? This is one of the quandaries when attempting to assess experience of such an elusive nature. Although, these questions lie at the foundation of such an inquiry as this, answers await additional investigation at a later time. For the present, this study will be limited to laying the groundwork for these future explorations.A clarification of terms preceding this essay is imperative. To begin, the discourse will use 'spirituality' and 'transcendence' interchangeably. Various readings suggest that there is sufficient agreement that these terms describe the same noumenal experience. For example, physicist Fritjof Capra states that:Spiritual experience is an experience of aliveness of mind and body as a unity. Moreover, this experience of unity transcends not only the separation of mind and body, but also the separation of self and world. The central awareness in these spiritual moments is a profound sense of oneness with all, a sense of belonging to the universe as a whole.4This essay continues in this vein and that of my previous article on the subject5 that the religious and doctrinal are not part of the discussion. Therefore, an effort will be made to distance spirituality, as used here, from religion. In that light, a brief comparison will prove helpful.Spirituality has its roots in the Latin: "in + spirare (Latin to breathe). Archaic: to breathe or blow into or upon; to infuse (as life) by breathing."6 This "blowing upon" is no better illustrated than in the account in Genesis. Chapter 2, verse 4, line 7 reads: "Then the Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being."7 Psyche in Greek and atman in Sanskrit have essentially the same meaning of breath and being alive, that is, embodying an animating force.This animating force, in my view, is not of metaphysical origins, but rather inherent in the evolution of the human species. Spirituality is a human quality as a product of supreme levels of consciousness. Additionally, it has the quality of knowing that we are conscious. C. G. Jung's statement is appropriate in describing this seemingly incomprehensible characteristic.Were organized religion to disappear by some quirk of social process, the human community still cannot and must not do without cultivating the spiritual, [End Page 144] what Jung calls the "attitude peculiar to a consciousness which has been changed by experience of the numinosum."8Diane Ackerman supports the non-metaphysical origins of the impulse.Our sensitivity to religion means that at some stage in human history, our chance of mating and surviving increased... (shrink)

This article argues that Mencius’ education is ‘holistic education’ that aims at igniting the ‘silent revolution’ from within one’s inner mind-heart to be unfolded in society, state, and the world. Mencius’ educational philosophy is based on his theory of human nature and his theory of self-cultivation. Mencius affirms the totality of human life because he insists that the ‘personal,’ the ‘socio-political,’ and the ‘cosmic’ form a continuum. On the basis of ‘totality’ of one’s life, Mencius regards the educational process (...) as the prompting of the overall awakening of the learner’s subjectivity. Moreover, Mencius considers that the human mind-heart is the creator of values and that human life is endowed with innate capacity to make moral judgments. Mencius holds that the most effective educational methodology is a sort of cultivation of the mind-heart through internal self-reflection. Moreover, Mencius insists that the principles of teaching are to be according to the student’s talent and that the teacher has to make oneself as a paradigm. In conclusion, Mencius’ educational philosophy reminds us of the importance of ‘emic’ approach of education and the true goal of education in this age of increased quantification, standardization, and commercialization. (shrink)

This article describes the curriculum review process at Faculdade Teológica Sul Americana, the aim of which was to bring a holistic mission perspective to the Centre’s theological studies program. Three options that involved the school’s curricular ideology, epistemological/methodological perspective and classroom practice are analysed in dialogue with curriculum and educational theories.

Introduction -- Healing justice and whole self-care -- Oppression, trauma, and healing justice -- Stress and the self-care revolution -- The whole self -- A skillful path of healing justice -- Holistic self-care practices and skills -- Connecting to the body -- Befriending the mind-heart -- Rediscovering spirit -- In the fabric of community -- Cultivating connections between person and planet -- Where the rubber meets the road -- The healing justice organization -- Healing justice on the frontlines -- (...) Widening the circle and coming home -- Notes -- Index. (shrink)

Abstract:The focus of this article is on the social and personal development of children. The essay's point of departure is a specific idea about holistic personal development in the classroom with reference to the philosopher Michel Serres. A historical perspective will be added by the concept of the bildungsreise (in French, Le Grand Tour; in English, educational or cultural journey). This perspective allows us to raise the question of how the idea of increasing self-awareness, coping with life challenges, and (...) the tuning of long-standing aspirations through an educational journey can be related to the concepts of bildung (German) and bildning (Swedish). To understand bildning, a girl's survival in a wide, mystical forest in Astrid Lindgren's novel Ronia, the Robber's Daughter will be sketched as an example of a bildningsresa. A bildningsresa differs somewhat from a bildungsreise. We subsume bildungsreise and bildningsresa under the concept of the educational journey, with the awareness that this term has its own history that we cannot thematize. Modelling the idea of bildung and bildning within the glocalized world, the idea of an educational journey will be connected to personality development in the classroom, seen in Serres's terms. (shrink)

Based in a holistic exposition and appraisal of Gramsci’s writings that are of relevance to education in neoliberal times, this book--rather than simply applying Gramsci's theories to issues in education--argues that education constitutes the leitmotif of his entire oeuvre and lies at the heart of his conceptualization of the ancient Greek term hegemony that was used by other political theorists before him. Starting from this understanding, the book goes on to compare Gramsci's theories with those of later thinkers in (...) the development of a critical pedagogy that can confront neoliberalism in all its forms. (shrink)

This is a concise guide to the educational philosophy of Rudolf Steiner. He pioneered a comprehensive, co-educational form of holistic education for children from kindergarten to the end of high school.