« La chair du monde » and Student-subject living a virtuous life.

Adolescence and Youth identity




Cognitive psychology considers the human adolescent period to be truly important.
The human brain becomes stable after adolescence, but the synaptic network strengthens or dies depending on learning and experience. This process is called ‘pruning’. About half of the synapses formed in early childhood are pruned during adolescence. This highlights how important the influence of the environment is in the process of human development. It means, it would not be an exaggeration to say that education during adolescence determines almost everything about one's future life.
From Aristotle's virtue theory, a happy human life lies in “unity of virtue and action.” Even adolescents can enjoy a happy life. This kind of happy life should be based on the harmony of purpose and means at that period. 

‘Education’; the flesh of the world


“ou si tout rapport de moi à l'Être jusque dans la vision, jusque dans la parole, n'est pas un rapport charnel, avec la chair du monde, où l'être «pur» ne transparaît qu'à l'horizon, dans une distance qui n'est pas rien, qui n'est pas déployée par moi, qui est quelque chose, qui donc lui appartient à lui, qui est, entre l'être «pur» et moi, l'épaisseur de son être pour moi, de son être pour les autres, et qui fait finalement que ce qui mérite le nom d'être ce n'est pas l'horizon d'être «pur»,” (M. Merleau-ponty, Le visible et l’invisible(abb. VI), Gallimard, 1979. 114.)(ed. « La chair du monde », It is a world where the horizons of the body-subjects meet. Until we meet the other, the other is an ‘invisible’ object. Until the ‘meeting’, perhaps Sartre’s concept of the existence of the for-itself is correct. The other is ‘nothingness’ until the consciousness-subject perceives it. However, ‘meeting’ with the other does not mean that the subject becomes the for-others. The ‘meeting’ means that the horizons of the body-subjects meet to create a world.)

The “flesh of the world” of experiential learning, development, cognition, and the interconnectedness of emotions.

Students in the educational field exist as ‘instrumental beings’. The limit of consistent and standardized educational methods is always the “adolescent student” as a means. However, if the student can live a life of virtue, if the ‘environment’ of the condition changes, if the student-being in education is if the student himself does the right thing and lives a life of happiness, Such a life is a life of ‘authentic existence.’ Finally, student-being becomes student-subject. (For changes in the educational environment, see the series, “Philosophy of Education”) The fact that each student can become a subject means that the ‘era of self-individuation’ will begin. It is about living a life with the values ​​that each person hopes for and desires. This era of life refers to an era in which all values ​​are special and interact. A life that realizes ‘selfhood’ interacts with the horizon of experiential education. This is the “flesh of the world,” the meeting of intersubjects.

Comments

Post a Comment

Popular posts from this blog

A short thought on Carl G. Jung and Schopenhauer

Carl Jung may not have been particularly moved by the philosophers within the Western tradition during his study of philosophy. However, he expressed admiration for Schopenhauer, and the reason lies in the latter’s view that the world we live in is one filled with vast suffering. Schopenhauer explained desire and suffering by comparing them to the will of a poet. A poet's poem is created according to their own desire and will, and no one can ask, “Why did you use this expression?” or “Why do you interpret it that way?” expecting a fixed or standardized answer. It is more reasonable to simply acknowledge that the poet's will (or mind) made the creative choice, as it was in accordance with their inner state. In other words, the will forms the basis of creation, and this creative will is constantly tormented. Since there is no eternal satisfaction, it continually craves something more. This makes it dynamic and multifaceted, much like art.
Read more

Wonhyo, Motoori Norinaga, and Confucius.

Image
  Wonhyo was a leading Buddhist monk of the Silla period. His philosophy focused on harmoniously integrating the doctrines of various Buddhist sects. One of his key concepts was “Hwajaeng(和諍; 화쟁)”. Hwajaeng refers to his effort to harmonize doctrines rather than opposing them, based on his belief that the teachings of the contemporary Yogacara school and Madhyamaka school essentially point to the same truth. Motoori Norinaga advocated for Japan’s indigenous culture and identity through the Kokugaku movement. He viewed “Shinto(神道; しんどう)” as a pure Japanese religion that had not been influenced by foreign ideologies. Consequently, he believed that the kami (gods) of Shinto are closely connected to the daily lives of the Japanese people, thereby maintaining their moral values and social order. Confucius ’ “知之者不如好之者” (Zhī zhī zhě bùrú hào zhī zhě) literally means “Those who know are not as good as those who like, and those who like are not as good as those who enjoy.” In other words,...
Read more

A Quiet and Flowing Life Like Water

 A Quiet and Flowing Life Like Water When someone asks me, "How do you live?" I reply, "I live like water." This doesn't mean that I do nothing amidst the situations and events given to me. It simply means I continue doing something without much thought or attachment. When Wonhyo described the state of Nirvana as "deep and tranquil like true suchness, far removed from the ten marks," I cannot fathom what that tranquility is or whether it is the same as the tranquility I feel. However, at least when I express my state in words, my mind is neither cluttered nor confused. This quiet and flowing life like water is not stagnant. When facing phenomena, I do not refuse the will and effort to interpret them subjectively. Nevertheless, I do not cling to them. The vitality of the fish, wind, and moss that I encounter as I flow like water is an unavoidable situation given to me. When Merleau-Ponty spoke of "being-toward-the-world," might he not have m...
Read more