Education and the Inward Teacher
The teaching-learning process is a peculiarly human activity; we are not the only creatures to teach their young, but we humans depend almost entirely on learning from others how to make our way in the world. Very little comes to us solely through instinct, and even where we have innate capacities, such as the capacity for speech or learning to walk, we must be taught how to use them. Erik Erikson calls us the teaching species, rather than the learning one, but it is impossible to be one without being the other. Teaching and learning make up a single intricate process of interchange in relationship, interplay between people and with content � the transmission of information, skills, processes, but also of values, of what Erikson calls a world image and style of fellowship. We teach because we need to be needed, he says, and because things are kept alive by being taught, logic by being practiced, ideas by being professed.

Because we must learn virtually everything we know, the image of the teacher is a powerful one. We reserve the word for people whose actions have the greatest meaning for us: religious leaders, philosophers, scientists, writers, artists, great political leaders, social activists and liberators � when we want to speak of the depth of their impact on us, we stress their roles as conduits of knowledge and wisdom, as teachers. If the truth makes us free, our liberators are teachers.
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Education and the Inward Teacher
The teaching-learning process is a peculiarly human activity; we are not the only creatures to teach their young, but we humans depend almost entirely on learning from others how to make our way in the world. Very little comes to us solely through instinct, and even where we have innate capacities, such as the capacity for speech or learning to walk, we must be taught how to use them. Erik Erikson calls us the teaching species, rather than the learning one, but it is impossible to be one without being the other. Teaching and learning make up a single intricate process of interchange in relationship, interplay between people and with content � the transmission of information, skills, processes, but also of values, of what Erikson calls a world image and style of fellowship. We teach because we need to be needed, he says, and because things are kept alive by being taught, logic by being practiced, ideas by being professed.

Because we must learn virtually everything we know, the image of the teacher is a powerful one. We reserve the word for people whose actions have the greatest meaning for us: religious leaders, philosophers, scientists, writers, artists, great political leaders, social activists and liberators � when we want to speak of the depth of their impact on us, we stress their roles as conduits of knowledge and wisdom, as teachers. If the truth makes us free, our liberators are teachers.
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Education and the Inward Teacher

Education and the Inward Teacher

by Paul A. Lacey
Education and the Inward Teacher

Education and the Inward Teacher

by Paul A. Lacey

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Overview

The teaching-learning process is a peculiarly human activity; we are not the only creatures to teach their young, but we humans depend almost entirely on learning from others how to make our way in the world. Very little comes to us solely through instinct, and even where we have innate capacities, such as the capacity for speech or learning to walk, we must be taught how to use them. Erik Erikson calls us the teaching species, rather than the learning one, but it is impossible to be one without being the other. Teaching and learning make up a single intricate process of interchange in relationship, interplay between people and with content � the transmission of information, skills, processes, but also of values, of what Erikson calls a world image and style of fellowship. We teach because we need to be needed, he says, and because things are kept alive by being taught, logic by being practiced, ideas by being professed.

Because we must learn virtually everything we know, the image of the teacher is a powerful one. We reserve the word for people whose actions have the greatest meaning for us: religious leaders, philosophers, scientists, writers, artists, great political leaders, social activists and liberators � when we want to speak of the depth of their impact on us, we stress their roles as conduits of knowledge and wisdom, as teachers. If the truth makes us free, our liberators are teachers.

Product Details

BN ID: 2940149207077
Publisher: Pendle Hill Publications
Publication date: 05/13/2014
Series: Pendle Hill Pamphlets , #278
Sold by: Barnes & Noble
Format: eBook
Pages: 30
File size: 145 KB

About the Author

Paul A. Lacey was born in Philadelphia in 1934. He is married to Margaret Smith Lacey and they have three children. He joined Philadelphia Yearly Meeting in 1953, having first met Quakers through weekend workcamps. He has been active in civil liberties, civil rights, peace and East-West concerns with Friends, but his profession is teaching literature. He is the author of The Inner War: Forms and Themes in Recent American Poetry (Fortress Press, 1972). He is Professor of English Literature, at Earlham College, where he has also served as Provost and Acting President and as Faculty Consultant on Teaching and Learning. From 1979-82 he was Consultant and Director of a program of Post-Doctoral Teaching Fellowships, sponsored by Lilly Endowment, Inc., at a number of major American universities. In 1983 he edited Revitalizing Teaching Through Faculty Development (Jossey-Bass) and has published a number of articles on teaching, literary criticism and faculty development. Currently at Earlham, he holds the D. Elton Trueblood Chair of Christian Thought.

This pamphlet develops more fully themes examined in Quakers and the Use of Power, Pendle Hill Pamphlet 241, 1982, and Leading and Being Led, Pendle Hill Pamphlet 264, 1985. The author believes the Inward Teacher is a powerful metaphor for understanding the experience of leading and being led and thus the order of power Quakers should use in shaping their institutional lives. In this essay he focuses the metaphor on critical issues in education.
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