Spiritual Education of Parker J. Palmer
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Worldly, powerful big countries surrounding Korea threaten the lives of Korea citizens by the existence of nuclear weapons. Within Korea, suicide has a psycho social problem to the existence of our people. How do we solve and prevent this coming tragedy? Could scientific civilization of knowledge (such as unclear) bring peace and public goodwill to mankind? Teaching and knowledge are not neutral in value. They have either positive or negative aspects. Positive value contributes to the cultural development and succession of tradition. However, negative value is also considered. According to Parker J. Palmer, this tragedy we face is caused by “violence of knowledge” based on the information-giving-centered education, without love which is considered, an important trait of education. Thus, this study will explore Palmer’s spiritual education which recognizes love is a nature of education and teacher one who professes faith. In this study, I survey Palmer’s contribution to education and spirituality. Palmer is one of the spiritual leaders of this era. One of the more important reasons to attend to him is because he understands the essence of education, love which enables us to obey the truth. Initially, this study introduces Palmer’s spirituality and asks: what is the truth that Palmer pursues and what is entailed in his understanding of life? Second, based on his spirituality, I will explore his spiritual education. What is goal of education for him? Furthermore, what is methodology and space of education and relationship between teacher and learners, and what is the role of teacher? In addition, I will provide an application of his spiritual education in the Korean context. Specifically, this study attempts to search for a solution by examining the understanding of true knowledge worthy of our pursuit, or in Palmer's words designing a place “in which obedience to truth is practiced (community of trust,” as a “hidden wholeness) and, furthermore, by re-appraising the function of teachers, who are practitioners and confessors of our faith. In conclusion, based on Palmer’s spiritual education, I summarize my study and offer suggestions for further studies.
Abstract
Worldly, powerful big countries surrounding Korea threaten the lives of Korea citizens by the existence of nuclear weapons. Within Korea, suicide has a psycho social problem to the existence of our people. How do we solve and prevent this coming tragedy? Could scientific civilization of knowledge (such as unclear) bring peace and public goodwill to mankind? Teaching and knowledge are not neutral in value. They have either positive or negative aspects. Positive value contributes to the cultural development and succession of tradition. However, negative value is also considered. According to Parker J. Palmer, this tragedy we face is caused by “violence of knowledge” based on the information-giving-centered education, without love which is considered, an important trait of education. Thus, this study will explore Palmer’s spiritual education which recognizes love is a nature of education and teacher one who professes faith. In this study, I survey Palmer’s contribution to education and spirituality. Palmer is one of the spiritual leaders of this era. One of the more important reasons to attend to him is because he understands the essence of education, love which enables us to obey the truth. Initially, this study introduces Palmer’s spirituality and asks: what is the truth that Palmer pursues and what is entailed in his understanding of life? Second, based on his spirituality, I will explore his spiritual education. What is goal of education for him? Furthermore, what is methodology and space of education and relationship between teacher and learners, and what is the role of teacher? In addition, I will provide an application of his spiritual education in the Korean context. Specifically, this study attempts to search for a solution by examining the understanding of true knowledge worthy of our pursuit, or in Palmer's words designing a place “in which obedience to truth is practiced (community of trust,” as a “hidden wholeness) and, furthermore, by re-appraising the function of teachers, who are practitioners and confessors of our faith. In conclusion, based on Palmer’s spiritual education, I summarize my study and offer suggestions for further studies.
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