Reuniting Virtue and Knowledge

Culham, Tom

doi:10.1111/1467-9752.12142

Cited by 10 publications

(5 citation statements)

References 10 publications

(12 reference statements)

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“…"The use of logic permits a person to move from point A to point B; by contrast, imagination can take the mind in any direction it chooses, without restraint" (Hayes, 2007, p. 150). Einstein said that "the intuitive mind is a sacred gift, while the rational mind is only its faithful servant, " but "our society honors the servant and has forgotten the gift" (Waks, 2006;Culham, 2015;, p. 1). Intuition is a form of understanding that is rapid and spontaneous, without the need for conscious thought (Dörfler and Eden, 2014), which can weigh and integrate many factors in split seconds (Dijksterhuis, 2007).…”

Section: Education and Research In Educationmentioning

confidence: 99%

Revisiting Education: On the Role of Imagination, Intuition, and Other “Gifts” for Open Scholars

Class

2022

Front. Educ.

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The knowledge society is not a final state; rather, it is a collective task that we all must work towards. This reflective report, conducted in a Scholarship of Teaching and Learning approach by a scholar who teaches research methods and has been reflecting on research method education for a number of years, is a contribution to this endeavor. Its purpose is to share praxis, in the Freiran sense, on Open Education and Open Science as public good and commons through a specific example of Open Educational Practice (OEP). The report’s first finding involves documenting that OEP and providing some conceptual tools and suggestions for scholars who would like to move towards Openness. Its second finding, rooted in a previous SNSF research project, focuses on epistemology to raise awareness on the importance of philosophical and historical approaches to education. Without this knowledge, scholars find themselves closed in models that they replicate without consciously considering the values and methods they convey. The report’s third finding is a model of the knowledge creation process that considers knowledge as commons and incorporates a theoretical framework of absences and emergences that encompasses ignorance, inspiration, imagination, creativity, and intuition. Einstein called these faculties “gifts,” and we argue that scholars should learn to leverage them within an overall open framework.

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Section: Education and Research In Educationmentioning

confidence: 99%

Revisiting Education: On the Role of Imagination, Intuition, and Other “Gifts” for Open Scholars

Class

2022

Front. Educ.

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“…Early Daoists refer to virtue as de (德), or the many ways in which the ineffable Dao (道, a.k.a. the Way or the One) is manifested in the world (Culham, 2015). In the Daoist perspective, after the loss of the Dao , people decline to different states of a moral hierarchy: virtue ( de , 德), humanity/benevolence ( ren , 仁), righteousness/justice ( yi , 义), and ritual ( li , 礼) (Yan, 2009).…”

Section: Western and Eastern Perspectives On Virtue And Practical Wisdommentioning

confidence: 99%

Practical wisdom as an adaptive algorithm for leadership: Integrating Eastern and Western perspectives to navigate complexity and uncertainty

Trinh

Castillo

2020

Business Ethics: A Eur. Rev.

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In this paper, we integrate Eastern and Western perspectives of practical wisdom to answer the question, how can practical wisdom transfer across cultural boundaries in a world of increasing interconnection? We describe key properties of practical wisdom in early Western and Eastern schools of thoughts and explain how the concept of practical wisdom in ancient philosophy aligns with modern-day complex system science. We identify seven qualities of complex adaptive systems as a universal pattern that underlies both Eastern and Western perspectives. From these qualities, we develop an integrated conceptual framework of practical wisdom as factors both internal and external to the self that promote continuous coupling with the broader operating environment. We propose that practical wisdom functions as an adaptive algorithm capable of continuously evaluating its processing rules to maintain fit with the operating environment while generating ongoing novelty. This generativity expands developmental potential across multiple levels and fosters open-endedness, evolvability, and antifragility. With this functional understanding, ethics can no longer be marginalized-it must be recognized as the foundation for sustainable organizing because it reliably creates a network topology that makes innovation and long-term success possible. We close with actions leaders can take to foster practical wisdom.

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“…The challenge for the future may be to ensure the popularized 'new age' or 'perrenialist' Western appropriations of Daoist ideas which tend to reduce Daoism to universal system of self-help and cultivation, are able to reconnect with the more established and ancient traditions. Daoist ideas around cultivation of virtue should be given more attention by educationalists (Culham 2015).…”

Section: Daoism As Non-dualmentioning

confidence: 99%

Eastern Philosophies of Education: Buddhist, Hindu, Daoist, and Confucian Readings of Plato’s Cave

Lewin

Ergas

2018

International Handbook of Philosophy of Education

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It is not possible to provide a comprehensive account of the educational philosophies and theories that fall within the wide-ranging rubric of 'Eastern philosophy of education'. This disclaimer acknowledges the need to be selective, and so in what follows we have chosen to focus on certain Eastern traditions that have seemed to provide the most enduring and substantive contributions to educational thinking. This inclusionary/exclusionary task should not be understood as disavowing other potentially important contributions and traditions (e.g. Shintoism, Sikhism, Jainism, Baha'i) nor that the categories 'Eastern' and 'tradition' can be offered without significant reservation.Furthermore, the reader would be faced with a bewildering array of ideas without a conceptual frame with which to interpret less familiar contexts. We employ Plato's allegory of the cave as the methodological and pedagogical vehicle to frame and to drive the discussion that follows because it allows us to explore certain key ontological, epistemological and ethical features within our selected Eastern pedagogies, providing the balance between meaningful encounter and coherent interpretation. If philosophy is concerned with what it means to be human, then philosophers of education are sometimes said to take up the question of what it means to become human: humanization. Our traditions define humanization through a set of practices and/or understandings. Thus, we will focus our attention both on the goal and the practices and processes by which the goal might be achieved. Our chapter includes three parts: the first part will briefly introduce key elements of Plato's allegory of the cave. Part two will include four sections that examine Buddhism, Hinduism, Daoism and Confucianism in turn. It is important to note however, that each of these traditions is more of a tree with several branches, reflecting diverse schools of thought. This general difficulty becomes severe when discussing Buddhism and Hinduism (the former more appropriately conceived as Buddhisms and the latter a broad term that includes several belief systems), requiring us to select specific teachings/aspects within each tradition. Part three will offer some brief statements that may be surmised from our analysis, pointing to shared features of an 'Eastern philosophy of education'.PART 1 Plato's cave allegoryThe allegory of the cave appears at the beginning of the seventh book of Plato's Republic (514a-520a). 1 The allegory presents a dualism between ignorance and knowledge, and an ascent of the mind that has ontological, epistemological, and ethical significance. The process of escape and return to the cave makes the allegory richly symbolic for educationalists.Socrates likens the human condition, "in respect of education and its lack" (514a), to that of prisoners captive in a cave. The cave represents the sensual, tangible world. It is the only world that these prisoners know since they are shackled in such a way that their heads face the cave wall onto which shadows are projected...

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Reuniting Virtue and Knowledge

Cited by 10 publications

References 10 publications

Revisiting Education: On the Role of Imagination, Intuition, and Other “Gifts” for Open Scholars

Revisiting Education: On the Role of Imagination, Intuition, and Other “Gifts” for Open Scholars

Practical wisdom as an adaptive algorithm for leadership: Integrating Eastern and Western perspectives to navigate complexity and uncertainty

Eastern Philosophies of Education: Buddhist, Hindu, Daoist, and Confucian Readings of Plato’s Cave

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