Beyond reductionism: The emerging holistic paradigm in education

Abstract

Modern educational theory and practice are grounded in an objectivistic, reductionistic world view, particularly a “natural science” conception of human development. Holistic education is a radically non‐reductionistic approach based upon a person‐centered, ecological, global and spiritual world view. As such, the holistic paradigm is an alternative not only to the scientistic reductionism of the modern age, but also to the intellectual reductionism of postmodern thought. Holistic education is a humanistic as well as spiritual critique of the dominant culture.     

The silent curriculum in counselor education

Counselor educators, while conscientiously preparing students to be sensitive to others through traditional courses and examinations, also communicate an important set of informal, covert attitudes—the silent curriculum. Rapid changes in our social system and in student attitudes are altering one source of this silent curriculum, the teaching-learning relationship. This article suggests possible changes in the counselor education process to encourage individualized instruction, experimentation, and student involvement in departmental decisions, field work, and teaching.     

Counselling, careers education and pastoral care: Beyond the National Curriculum

The National Curriculum and other recent educational reforms in the UK have had the effect of compartmentalising children's education into the measurable—usually the academic—and of undervaluing its socio-emotional aspects. A symposium presenting different views of the implications of these reforms is introduced. A plea is made for all professionals involved in education to move from a reductionist view to one which truly enhances the whole child.     

Transforming ourselves/transforming curriculum: spiritual education and Tarot symbolism

This paper is threefold. It is grounded in the philosophical work of two educational theorists: John Dewey and our contemporary Nel Noddings. It also brings into the conversation the ancient system of Tarot, arguing that its pictorial symbolism embodies intellectual, moral, and spiritual ‘lessons’ derived from collective human experiences across times, places, and cultures. For Dewey, to call somebody spiritual never meant to invoke some mysterious and non‐natural entity outside of the real world. As a system of communication and interpretation, Tarot is oriented toward the discovery of meanings in the real experience and performs two functions, existential and educational, focusing on the ethical and spiritual dimension of experience. The pictorial images create an adventure story of the journey through the school of life, each new life experience contributing to self‐understanding and, ultimately, spiritual rebirth. Tarot not only speaks in a different voice, therefore bringing forth the subtleties of Gilligan and Noddings’ relational ethics, but also enables a process of critical self‐reflection analogous to the ancient Socratic ‘Know thyself’ principle that makes life examined and thus meaningful. As a techne, it can and should become a valuable tool to complement an existing set of educational aids in the area of moral and spiritual education.     

Foundations of the human sciences 1 : Beyond reductionism: The emerging holistic paradigm in education

Abstract

Modern educational theory and practice are grounded in an objec‐tivistic, reductionistic world view, particularly a “natural science” conception of human development. Holistic education is a radically non‐reductionistic approach based upon a person‐centered, ecological, global and spiritual world view. As such, the holistic paradigm is an alternative not only to the scientistic reductionism of the modern age, but also to the intellectual reductionism of postmodern thought. Holistic education is a humanistic as well as spiritual critique of the dominant culture.     

Beyond "healthy eating" and "healthy weights": harassment and the health curriculum in middle schools

In this paper we use data from interviews conducted with grades 7 and 8 girls to explore connections between body-based harassment and girls’ body modification practices. We discuss how the elementary health curricula fail to consider harassment and other cultural factors that influence the body modification practices and eating patterns of diverse girls. More specifically, we argue that the “healthy eating, healthy weights” approach of the grades 7 and 8 Ontario health curriculum has five limitations: (1) it sends contradictory messages; (2) it increases anxieties about body weight; (3) it ignores the multiple causes of eating problems; (4) it marginalizes issues most relevant to racialized girls; and (5) it ignores dilemmas associated with physical development. We conclude with suggestions for developing a curriculum on body dissatisfaction and eating disorders prevention that considers the various socio-cultural factors influencing the range of body monitoring and modifying practices taken up by girls.     

Clinical pastoral education as professional training: some entrance, curriculum and assessment implications

Clinical Pastoral Education is professional training for pastoral care. This paper compares CPE against the professional training model. While limiting the discussion to Christian pastoral care, the professional education model suggests a clarification of the trainee's theological and other entry requirements for a basic unit, a more thoughtful provision of information during CPE training, a careful attention to group membership and an appropriate integration with the theological curriculum. It also suggests more specific competency standards and more reliable, valid and objective assessment methods.     

儒学传播与古代日本的国家教育

整体回顾儒学在古代日本的传播情况可知,儒学在日本的早期传播史可分为初传期、拓展期与转型期三个历史时段.以儒学在古代日本的国家和地方教育体系中的传播情况为主要考察对象,亦可发现中国儒学在日本最初的国家教育体系创立、发展过程中发挥的重要作用.在此基础上,即可从政治性、文化性、宗教性三个角度剖析中国儒学在古代日本传播的典型性...     

Beyond positive and negative affect: Achievement goals and discrete emotions in the elementary physical education classroom

ObjectivesBased on the Achievement Goal perspective [Dweck, C. S., Leggett, E. L. (1988). A social-cognitive approach to motivation and personality. Psychological Review, 95, 256–273; Nicholls, J. G. (1984). Achievement motivation: conceptions of ability, subjective experience, task choice, and performance. Psychological Review, 91, 328–346] and on Pekrun et al.'s [(2004). Beyond test anxiety: development and validation of the test emotions questionnaire (TEQ). Anxiety, Stress, and Coping, 17, 287–316] model of discrete class-related emotions, this study investigated the relation of achievement goals to discrete emotions in the Physical Education (PE) class.DesignCross-sectional.MethodParticipants were 319 Greek upper elementary school students who responded to a set of questionnaires assessing their achievement goal orientation, perceived competence, and the class-related emotions they experienced in the PE classes.ResultsHierarchical regression analyses showed that, after controlling for perceived competence and gender differences, task goals were positively related to positive activating emotions and negatively related to negative emotions. Ego goals exhibited a mixed picture as they were positively associated with pride and all the negative emotions. Furthermore, the relations between ego goals and emotions were qualified by an ego by task goal and by an ego by perceived competence interaction suggesting that ego goals were especially linked to emotional maladjustment when task goals were low and when competence perceptions were high rather than low.ConclusionUnique associations between task and ego goals and specific emotions were found, rendering insightful the disentanglement of positive and negative emotions into its components. The pursuit of task goals might help to counteract the emotional burden associated with ego goal pursuit whereas feeling competent to outperform when one endorses ego goals might perhaps put extra pressure on the pupils and, hence, have negative implications for their emotional adjustment.     

Beyond Reductionism: Reinventing the Sacred

We have lived under the hegemony of the reductionistic scientific worldview since Galileo, Newton, and Laplace. In this view, the universe is meaningless, as Stephen Weinberg famously said, and organisms and a court of law are “nothing but” particles in morion. This scientific view is inadequate. Physicists are beginning to abandon reductionism in favor of emergence. Emergence, both epistemological and ontological, embraces the emergence of life and of agency. With agency comes meaning, value, and doing, beyond mere happenings. More organisms are conscious. None of this violates any laws of physics, but it cannot be reduced to physics. Emergence is real, and the tiger chasing the gazelle are real parts of the real universe. We live, therefore, in an emergent universe. This emergence often is entirely unpredictable beforehand, from the evolution of novel functionalities in organisms to the evolution of the economy and human history. We are surrounded on all sides by a creativity that cannot even be prestated. Thus we have the first glimmerings of a new scientific worldview, beyond reductionism. In our universe emergence is real, and there is ceaseless, stunning creativity that has given rise to our biosphere, our humanity, and our history. We are partial co-creators of this emergent creativity. It is our choice whether we use the God word. I believe it is wise to do so. God can be our shared name for the true creativity in the natural universe. Such a view invites a new sense of the sacred, as those aspects of the creativity in the universe that we deem worthy of holding sacred. We are not logically forced to this view. Yet a global civilization, hopefully persistently diverse and creative, is emerging. I believe we need a shared view of God, a fully natural God, to orient our lives. We need a shared view of the sacred that is open to slow evolution, because rigidity in our view of the sacred violates how our most precious values evolve and invites ethical hegemony. We need a shared global ethic beyond our materialism. I believe a sense of God as the natural, awesome creativity in the universe can help us construct the sacred and a global ethic to help shape the global civilization toward what we choose with the best of our limited wisdom.     

Beyond the answer: post-error processes

When you suspect that you just gave an erroneous answer to a question you stop and rethink. Suspected errors lead to a shift in the control and content of cognitive processes. In the present experiment we investigated the influence of errors upon heart rates and response latencies. Sixty-four subjects participated in an experiment in which each subject solved a sequence of 60 verbal analogies. The results demonstrated increased latencies after errors and decelerated heart rates during the post-error period. The results were explained by a psychophysiological model in which the septo-hippocampal system functions as a control system which coordinates the priority and selection of cognitive processes. Error detection suppresses strategies which otherwise prevent looping and iterative reanalyses of old material. The inhibition is also responsible for the cardiac slowing during the post-error period.