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In this book, the contributors expand on their use of Mayes
archetypal pedagogy in volume 1 to apply its principles to a wide
variety of venues, purposes, and projects. Each essay explores from
its own disciplinary angle the difference between what Mayes has
called "educational processes" (which are those practices that take
place in the dedicated space of the classroom, through the medium
of the curriculum, and under the stewardship of the teacher) and
"educative acts" (which are those deep transactions between
individuals in joint pursuit of existential truth, wherein one is
alternately the teacher and student in conversation, and sometimes
even communion, with one's dialogical partner").
In this book, the contributors expand on their use of Mayes
archetypal pedagogy in volume 1 to apply its principles to a wide
variety of venues, purposes, and projects. Each essay explores from
its own disciplinary angle the difference between what Mayes has
called "educational processes" (which are those practices that take
place in the dedicated space of the classroom, through the medium
of the curriculum, and under the stewardship of the teacher) and
"educative acts" (which are those deep transactions between
individuals in joint pursuit of existential truth, wherein one is
alternately the teacher and student in conversation, and sometimes
even communion, with one's dialogical partner").
The modern world becomes significantly, even exponentially, more
interconnected with each passing year, month, and even day. The
global flow of goods, services, news, ideas, and cultural practices
and perspectives provides individuals with opportunities to
experience and participate in an unprecedented array of
intercultural experiences. All of this defines a new global
situation and requires new approaches to educating students to not
only survive but prosper on this new geopolitical landscape. This
requires that we venture into ethical and spiritual dimensions of
the process if we are to go about it in a humane and
psychospiritually productive way. This book, in the case study
tradition, examined the lived experiences of 12 former high school
students who participated in an exchange trip to Argentina, in
connection with intercultural competency development.
The modern world becomes significantly, even exponentially, more
interconnected with each passing year, month, and even day. The
global flow of goods, services, news, ideas, and cultural practices
and perspectives provides individuals with opportunities to
experience and participate in an unprecedented array of
intercultural experiences. All of this defines a new global
situation and requires new approaches to educating students to not
only survive but prosper on this new geopolitical landscape. This
requires that we venture into ethical and spiritual dimensions of
the process if we are to go about it in a humane and
psychospiritually productive way. This book, in the case study
tradition, examined the lived experiences of 12 former high school
students who participated in an exchange trip to Argentina, in
connection with intercultural competency development.
This book discusses the relationship between compassion and peace
with a special emphasis on the role that therapy and education can
play in promoting a state of affairs in which, as humanity becomes
more compassionate, peace becomes more possible.
This book discusses the relationship between compassion and peace
with a special emphasis on the role that therapy and education can
play in promoting a state of affairs in which, as humanity becomes
more compassionate, peace becomes more possible.
In this book, Clifford Mayes and his associates take archetypal
pedagogy-a Jungian approach to teaching and learning-and extend it
beyond just the "educational processes" that take place in
classrooms, which are those spaces that a culture dedicates to the
generation and acquisition of codified scholastic knowledge. It
looks at the archetypal dynamics of teaching and learning as
fundamental to human existence itself. From the cradle to the
grave, we are involved in informing and shaping the worldviews of
others, just as they are involved in impacting ours. Deep
relationship, an I-Thou relationship not only allows but requires
this to be the case so that the discussants can become what Martin
Buber called "dialogical partners," engaged in both mutual critique
and mutual affirmation, as they reach knew planes of knowledge and
even presence. Such teaching and learning are what Mayes calls
"educative acts." This book explores educative acts in a wide range
of venues and concerning a variety of issues.
In this book, Clifford Mayes and his associates take archetypal
pedagogy-a Jungian approach to teaching and learning-and extend it
beyond just the "educational processes" that take place in
classrooms, which are those spaces that a culture dedicates to the
generation and acquisition of codified scholastic knowledge. It
looks at the archetypal dynamics of teaching and learning as
fundamental to human existence itself. From the cradle to the
grave, we are involved in informing and shaping the worldviews of
others, just as they are involved in impacting ours. Deep
relationship, an I-Thou relationship not only allows but requires
this to be the case so that the discussants can become what Martin
Buber called "dialogical partners," engaged in both mutual critique
and mutual affirmation, as they reach knew planes of knowledge and
even presence. Such teaching and learning are what Mayes calls
"educative acts." This book explores educative acts in a wide range
of venues and concerning a variety of issues.
In Archetype, Culture, and the Individual in Education: The Three
Pedagogical Narratives, Clifford Mayes presents a unique approach
to understanding how Jungian principles can inform pedagogical
theory and practice. In a time when what the educational historian
Lawrence Cremin called the 'military-industrial-educational
complex' and its standardized education are running roughshod over
the psyche and spirit of students, Mayes deploys depth psychology,
especially the work of Jung, to advance an archetypal approach to
teaching and learning. Mayes demonstrates how catastrophic it is to
students when the classroom is governed by forces that objectify
the individual in a paralysing stranglehold. He argues that one's
life-narrative is significantly impacted by one's narrative as a
learner; thus, schooling that commodifies learning and turns the
student into an object has neuroticizing effects that will spread
throughout that student's entire life. In Part I, Mayes explores
the interaction between archetypes and various types of
time-ultimately focusing on the individual but always mediated by
'the cultural unconscious'. In Parts II and III, he brings together
education with (post-)Jungian and (post-)Freudian psychology,
examining transference/countertransference in the classroom; the
Jungian idea of 'the shadow' applied to educational processes;
Jung's unique vision of 'the symbol' and its importance for
educational theory; and Jung's 'transcendent function' as a prime
educational modality. Mayes concludes by looking to the future of
archetypal pedagogy. This groundbreaking work in the emerging field
of Jungian pedagogy is invaluable reading in Jungian Studies, depth
psychological theory, educational theory, and for teachers and
psychotherapists.
This book examines six psychological and spiritual giants that were
working a half century ago whose insights are as powerful today as
they were then-perhaps even more so given the current corporate
agenda to standardize education and thereby take the soul out of
it. Indeed, it is precisely because we are so aware of the
impossible demands placed upon teachers these days, which overtax
already valiantly devoted and terribly overworked teachers and
which also continue to ignore the fact that the problems children
face are not a product of our schools but of our society at
large-that the authors have written this book. This book will help
you renew your noble sense of mission so that, even in these trying
times for teachers, you will feel more fulfilled in all that you
accomplish, will discover ways to renew your vision of yourself as
a teacher despite all the grossly and unjustly negative things that
are said about teachers, and will find new ways of continue in your
extremely important work.
This book examines six psychological and spiritual giants that were
working a half century ago whose insights are as powerful today as
they were then-perhaps even more so given the current corporate
agenda to standardize education and thereby take the soul out of
it. Indeed, it is precisely because we are so aware of the
impossible demands placed upon teachers these days, which overtax
already valiantly devoted and terribly overworked teachers and
which also continue to ignore the fact that the problems children
face are not a product of our schools but of our society at
large-that the authors have written this book. This book will help
you renew your noble sense of mission so that, even in these trying
times for teachers, you will feel more fulfilled in all that you
accomplish, will discover ways to renew your vision of yourself as
a teacher despite all the grossly and unjustly negative things that
are said about teachers, and will find new ways of continue in your
extremely important work.
In Teaching for Wholeness, Clifford Mayes continues to expand the
horizons of Jungian pedagogy, a movement that draws upon the
thought of Carl Jung and Jungian scholars to address crucial
educational issues and define new ones. Mayes leads readers through
an analysis of Freudian and post-Freudian psychology in educational
theory and practice, an examination of the epistemological
foundations of Jungian thought, and a demonstration of how Jungian
psychology can uniquely help teachers reflect deeply upon their
roles as educators. Mayes also explores Jung's view of symbolism
and its implications for curriculum and the Jungian idea of "the
shadow" as the launching point for an examination of education as
reclamation of the soul, before concluding with the case for
"individuation" as the proper goal of education.
In Teaching for Wholeness, Clifford Mayes continues to expand the
horizons of Jungian pedagogy, a movement that draws upon the
thought of Carl Jung and Jungian scholars to address crucial
educational issues and define new ones. Mayes leads readers through
an analysis of Freudian and post-Freudian psychology in educational
theory and practice, an examination of the epistemological
foundations of Jungian thought, and a demonstration of how Jungian
psychology can uniquely help teachers reflect deeply upon their
roles as educators. Mayes also explores Jung's view of symbolism
and its implications for curriculum and the Jungian idea of "the
shadow" as the launching point for an examination of education as
reclamation of the soul, before concluding with the case for
"individuation" as the proper goal of education.
An Introduction to the Collected Works of C. G. Jung: Psyche as
Spirit offers a concise and engaging overview of Jung's work and
contributions to the field of psychology. Mayes first examines
Jung's philosophical influences as well as his work and eventual
break with Sigmund Freud, providing insights into how these
experiences shaped Jung's theory. Mayes brings into focus the major
concepts and themes explored in Carl Gustav Jung's Collected Works,
including the ego-Self Axis, archetypes, personality types, and the
Collective Unconscious, presenting a thorough introduction and a
valuable resource for both Jungian students as well as Jungian
scholars.
An Introduction to the Collected Works of C. G. Jung: Psyche as
Spirit offers a concise and engaging overview of Jung's work and
contributions to the field of psychology. Mayes first examines
Jung's philosophical influences as well as his work and eventual
break with Sigmund Freud, providing insights into how these
experiences shaped Jung's theory. Mayes brings into focus the major
concepts and themes explored in Carl Gustav Jung's Collected Works,
including the ego-Self Axis, archetypes, personality types, and the
Collective Unconscious, presenting a thorough introduction and a
valuable resource for both Jungian students as well as Jungian
scholars.
Understanding the Whole Student presents a holistic approach to
multicultural educational issues by viewing them in terms of the
student as a physical, psychosocial, cognitive, ethical, and
spiritual being. Conversely, these levels of a student's being
cannot be seen apart from the student's cultural identities. This
unique book demonstrates that, in a pluralistic democracy, good
teaching and deep learning must be multicultural and must look at
the student as a whole being, not just as a future worker in a
transnational corporate economy as is currently the case with both
neo-liberal and neo-conservative programs for 'reform.' 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.
Nurturing the Whole Student: Five Dimensions of Teaching and
Learning begins with the assumption that education is at its
best-healthiest, most engaging, and most effective-when it is
holistic. By holistic , the authors mean that the various
dimensions of the teacher and student are honored and nurtured
throughout the education process. These dimensions are organic,
psychodynamic, cultural, academic, and existential. Nurturing the
Whole Student contends that any truly humane educational theory or
practice must celebrate and cultivate these facets of the
student-teacher relationship. In readily-accessible theoretical
terms-as well as in practical suggestions for classroom
application-the authors demonstrate how holistic education is an
antidote to the standardized approaches to education that breed
failure, alienation, and discouragement in the classroom.
Systematically broken down into five thematic chapters, this
teacher's guide will help any educator foster the five dimensions
of teaching and learning.
Despite the growing interest in Jungian approaches to curriculum
and instruction, there has yet to be an English text dealing with
this subject until now. Here, author Clifford Mayes offers his
unique perspective on how Jungian ideas and techniques for
psycho-spiritual discovery and growth play out concretely in a wide
variety of educational contexts. In this book, he draws together
over seven years of research to extensively and systematically
outline the educational consequences of Jungian psychology. Jung
and Education: * Details the psychology of C.G. Jung * Provides
abundant examples and quotes from Jung himself * Explains the
central concepts in Jungian psychology * Examines the archetypal
nature of the student-teacher relationship * Exams the "eight
pillars" of a Jungian theory of education * Provides examples of
"archetypal reflectivity" in action in which the teacher reflects
upon his/her sense of calling and classroom practices in archetypal
terms Teachers and teacher educators at the undergraduate and
graduate levels in courses in methodology, social history of
education, and educational psychology should use this book.
By carefully examining a handful of great exemplars of teaching
from various spiritual traditions and cultural contexts, this book
breaks new ground in helping both prospective and practicing
teachers discover and deepen their sense of spiritual calling. The
masters examined in this book are found in many venues. Some appear
in biographies, such as Yogananda, the great Hindu saint of the
20th century, in his Autobiography of a Yogi, or Eugene Herrigel
and his Zen archery master in Zen in the Art of Archery. Some are
enshrined in literature, such as St. Thomas More in Robert Bolt's
dramatization of More's life, A Man for All Seasons. Others, like
the Yaqui medicine man Don Juan in Carlos Castaneda's Journey to
Ixtlan, occupy an intriguing region that moves on the misty
boundaries between biography and fiction. A few even reside in
academia-among them the Jewish theologian Martin Buber, author of
the 20th century theological classic I and Thou. In encountering
these exemplars of spiritual teaching, each teacher may discover
and uniquely appropriate ways to further his or her own spiritual
growth as a teacher, as well as the growth of his or her students
in the most traditional to the most experimental school settings.
Special emphasis is placed on the perspectives and needs of public
school teachers and administrators. At the end of each chapter are
"Topics for Discussion" and "Topics for Research" to stimulate
further thought and research.
Seven Curricular Landscapes offers a holistic presentation and
critique of what the author considers to be the seven major types
of curricula. This book, which is suitable for both upper-division
and graduate education courses, differs from previous holistic
approaches in that it closely considers the holistic implications
of postmodernism, adds new categories and terms to the holistic
repertoire, includes the latest developments in transpersonal
theory, examines the Existentialist curriculum as a spiritual
phenomenon, and discusses the curricular implications of both
Eastern and Western spirituality.
In Archetype, Culture, and the Individual in Education: The Three
Pedagogical Narratives, Clifford Mayes presents a unique approach
to understanding how Jungian principles can inform pedagogical
theory and practice. In a time when what the educational historian
Lawrence Cremin called the 'military-industrial-educational
complex' and its standardized education are running roughshod over
the psyche and spirit of students, Mayes deploys depth psychology,
especially the work of Jung, to advance an archetypal approach to
teaching and learning. Mayes demonstrates how catastrophic it is to
students when the classroom is governed by forces that objectify
the individual in a paralysing stranglehold. He argues that one's
life-narrative is significantly impacted by one's narrative as a
learner; thus, schooling that commodifies learning and turns the
student into an object has neuroticizing effects that will spread
throughout that student's entire life. In Part I, Mayes explores
the interaction between archetypes and various types of
time-ultimately focusing on the individual but always mediated by
'the cultural unconscious'. In Parts II and III, he brings together
education with (post-)Jungian and (post-)Freudian psychology,
examining transference/countertransference in the classroom; the
Jungian idea of 'the shadow' applied to educational processes;
Jung's unique vision of 'the symbol' and its importance for
educational theory; and Jung's 'transcendent function' as a prime
educational modality. Mayes concludes by looking to the future of
archetypal pedagogy. This groundbreaking work in the emerging field
of Jungian pedagogy is invaluable reading in Jungian Studies, depth
psychological theory, educational theory, and for teachers and
psychotherapists.
This book proposes a new way of categorizing curricula in the
holistic educational traditional. This is an idea that goes back in
the Western tradition at least as far as Plato, and Lao Tzu in the
Eastern tradition. It is certainly present in Spinoza and
Schopenhauer. It is called a "holarchy". The idea of a holarchy
gives rise to Integrative Curriculum Theory, which, with major
modifications, draws on Ken Wilber's in his evolutionary model of
the development of consciousness at personal, cultural and
ontological realms. Integrative Curriculum Theory will: 1) Prove a
useful addition to the holistic repertoire of systematic and, above
all, humane terminologies and "technologies" for making and
evaluating specific curricula as well as for theorizing the
curriculum at a time when "scientistic," "technist" and
profit-driven views of education have commandeered the podium,
policy, and praxis and 2) address some areas of concern that with
certain holistic models of education, and 3) address some problems
in Wilber's integral model of psychological, cultural, and
spiritual evolution.
This book proposes a new way of categorizing curricula in the
holistic educational traditional. This is an idea that goes back in
the Western tradition at least as far as Plato, and Lao Tzu in the
Eastern tradition. It is certainly present in Spinoza and
Schopenhauer. It is called a "holarchy". The idea of a holarchy
gives rise to Integrative Curriculum Theory, which, with major
modifications, draws on Ken Wilber's in his evolutionary model of
the development of consciousness at personal, cultural and
ontological realms. Integrative Curriculum Theory will: 1) Prove a
useful addition to the holistic repertoire of systematic and, above
all, humane terminologies and "technologies" for making and
evaluating specific curricula as well as for theorizing the
curriculum at a time when "scientistic," "technist" and
profit-driven views of education have commandeered the podium,
policy, and praxis and 2) address some areas of concern that with
certain holistic models of education, and 3) address some problems
in Wilber's integral model of psychological, cultural, and
spiritual evolution.
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