Month: April 2010

So I read this quote:
‘A noble man compares and estimates himself by an idea which is higher than himself; and a mean man, by one lower than himself. The one produces aspiration; the other ambition, which is the way in which a vulgar man aspires.’
Marcus Aurelius

So I was like, whats the difference between aspiration and ambition?
Interestingly enough:
aspiration
1530s, “action of breathing into,” from L. aspirationem (nom. aspiratio), noun of action from aspiratus, pp. of aspirare (see aspire). Meaning “steadfast longing for a higher goal, earnest desire for something above one” is recorded from c.1600 (sometimes collectively, as aspirations).

ambition
mid-14c., from L. ambitionem (nom. ambitio) “a going around (to solicit votes),” from ambitus, pp. of ambire “to go around” (see ambient). Rarely used in the literal sense in English; the sense of “eager or inordinate desire of honor or preferment” goes back to the Latin.

While they are virtually synonymous in modern semantics, their historical roots differ quite a bit. Aspiration is breathing into, like breathing life into an idea. Whereas ambient is going around, like going around with, or soliciting, the idea. Cool, I think.

So a group of dialectically attuned friends and I were conversing on the subject of the existence of God, whilst consuming liquid courage. It serves to loosen the dialog.

So our conversation, at one point, degenerated into poetically poignant and grandiose rants on man’s origin. As a disclaimer to philosophical and theological discussions, I always explain beforehand that I am in favor of discovering the possibility of the existence of God, so long as we abide by the known principles governing reality.

We landed on the topic of ‘order’ as plausible evidence for a higher power. The notion of Life- incredibly intricate systems of order that beget order- seems to run contrary to the sum will of the universe- which we agreed was entropy. I conjectured that popular understandings of order may be faulted.

So my friend says:
Nature tends towards that state in which energy is randomized to the greatest extent possible (disorder).

I replied:
Only in isolated (closed) systems. Entropy of a system that is not isolated (open) may decrease, leading to an increase of order. The second law of thermodynamics states that the total entropy of any system cannot decrease other than by increasing the entropy of some other system. We know the earth is not a closed system because of the energy exchange between the sun. The suns increasing total entropy reduces the total entropy of the earth through the transference of its energy- which is radiation, heat, and light.
Assuming a closed system, the net effect in the solar system (or the universe) is still towards increased entropy. (Is this also why the universe is expanding?–probably a question well beyond my current powers of comprehension.)

Relating back to the discussion about God and order, the question remained: Is the reduction of entropy- leading to increased order and life on earth- really proof of Intelligent design? Or for that matter, the existence of God? Not convinced.

Personal Review of Beyond the Reflective Teacher by Terence H. McLaughlin

            The essay begins with the appeal to the underlying educational practitioner philosophy of reflection.  Author McLaughlin thinks that there needs to be a shift away from the notion of a reflective teaching practitioner and advocates moving beyond to a more comprehensive model. He believes the current conception of a ‘reflective teacher’ has become a mere slogan used to gain appeal and consensus about the methods of teaching.

His inquiry looks into the concept of ‘reflection’, begging critical questions such as how reflection should be understood, what value it possesses, and how reflection is properly developed. From there he gives an in depth analysis that addresses the concepts and processes involved with the practice of teaching. His aim is to reconcile the current demands of teaching with training, a difficult task when using the current conception of reflection. In the end he establishes a need to address the individuality of teachers as a vital component of teaching. To him, character and personality, integral to a teacher’s individual traits, supersede the ability of mere reflection to facilitate knowledge to pupils.

This essay was a provoking call to reexamine the semantics of educational theory and root them in a practical working understanding that combines a refined definition of reflection borrowed from Aristotle’s notion of phronesis, coupled with personal character qualities of individual teachers.

Having recently reflected on ‘reflection’ myself, I was intrigued by the dilemmas McLaughlin brought to light. Academic words like ‘reflection’ are all too often thrown around without much thought that a consensual and pragmatic understanding of such words are up to date. One is inclined to think of reflection as almost synonymous with learning, but this, as McLaughlin says, is the very fault of the ‘reflections’ current paradigm.

Regarding its educational applications, reflection is loaded with relative meaning. It is not simply the act of ‘thinking’. It contains varying complexities that manifest according to the intention of reflection, as well as when material being reflected upon. McLaughlin pulls apart the explicit and intuitive functions of reflection called for specific applications. He refers to Aristotle’s notion of the techne to illustrate how skilled professionalism, such as research, requires skill derived from explicit reflection.

Additionally, there is a further spectrum concerned with the proximity of objects under reflection. Not only does reflection vary in application, it varies in the scope and object of reflection as well. This is on a continuum ranging from specific, present and particular, matters, to more general, contextual, matters. These levels emerge as important for framing reflection to suite the object of reflection. By not recognizing these levels, there is an inherent danger of limiting the scope in which matters are considered, leading to potentially overlooking interconnections among parts.

As McLaughlin moves on in his critique, he arrives at the dilemma of establishing a definitive value of reflection as it relates to effective classroom performance. Establishing the connection of phronesis as ‘uniting good judgement and action’ with effective teaching, there arises the question of defining what it means to be a good teacher. This brings him to the dilemmas of researching the dynamics of teacher and pupils as well as the very quality of their reflection in question.

His last critique relates educational theory’s innate duty to establish rational principles. While this duty appears to be a sincere and worthwhile undertaking, there is the threat of post-modernism that ridicules the possibility of rationalism that leaves to any sort of ‘general standards of judgment’ from existing at all. To most, it would seem absurd to abandon such a duty. However, this forces the question of issues concerning evaluative basis of education itself.

Lastly, McLaughlin moves beyond the analysis and inquiry to formulating a position of launching a new paradigm that he refers to as ‘beyond reflection’. As aforementioned, he stresses the importance of valuing the qualities of character each individual teacher posses. These qualities, he believes, are what consider the relation between teacher and student, and bridge a gap that allows for the connection of the teacher as a ‘whole person’ with the pupils.

Continuing with this connection, while retaining the conviction in reflection as phronesis, he constructs a position that emphasizes the role of rooted, established communities unified by mutual commitments. Because of contemporary educations concern with pluralism and diversity, the utility of these communities have yet to be fully explored.

In conclusion, McLaughlin does wonderful work analyzing the varying semantic of reflection, and presents a convincing platform for the further analysis of reflections role in unified communities that emphasizes a strong link to a teacher character in effective education.

Inspiration:
“The first and best victory is to conquer self.” -Plato

“Men are anxious to improve their circumstances, but are unwilling to improve themselves; they therefore remain bound. The man who does not shrink from self-crucifixion can never fail to accomplish the object upon which his heart is set. This is true of earthly as of heavenly things. Even the man whose object is to acquire wealth must be prepared to make great personal sacrifices before he can accomplish his object; and how much more so he who would realize a strong and well-poised life.” James Allen

“Rule your mind or it will rule you.” -Horace

“Well begun is half done.” -Aristotle

“You can never conquer the mountain. You can only conquer yourself.” – Jim Whittaker

“Beware of endeavoring to become a great man in a hurry. One such attempt in ten thousand may succeed. These are fearful odds.” —Benjamin Disraeli

“Be not angry that you cannot make others as you wish them to be, since you cannot make yourself as you wish to be.” — Thomas á Kempis