Item description for To Know as We Are Known: Education as a Spiritual Journey by Parker J. Palmer...
Overview This primer on authentic education explores how mind and heart can work together in the learning process. Moving beyond the bankruptcy of our current model of education, Palmer finds the soul of education in a lifelong cultivation of the wisdom each of us posseses and can share to benefit others.
This primer on authentic education explores how mind and heart can work together in the learning process. Moving beyond the bankruptcy of our current model of education, Parker Palmer finds the soul of education through a lifelong cultivation of the wisdom each of us possesses and can share to benefit others.
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Est. Packaging Dimensions: Length: 7.98" Width: 5.34" Height: 0.39" Weight: 0.35 lbs.
Release Date Jun 1, 1993
ISBN 0060664517 ISBN13 9780060664510 UPC 099455013000
Availability 8554 units. Availability accurate as of Mar 29, 2017 05:24.
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More About Parker J. Palmer
PARKER J. PALMER, whose books have sold over a million copies, holds a Ph.D. in sociology from the University of California at Berkeley and eleven honorary doctorates. In 2011, the Utne Reader named him one of twenty-five -People Who Are Changing Your World.- He is Founder and Senior Partner of the Center for Courage & Renewal.
Parker J. Palmer currently resides in Madison, in the state of Wisconsin. Parker J. Palmer has an academic affiliation as follows - American Association for Higher Education and the Fetzer Institute.
Parker J. Palmer has published or released items in the following series...
Company of Strangers Ppr
Jossey-Bass Higher and Adult Education (Hardcover)
Reviews - What do customers think about To Know as We Are Known: Education as a Spiritual Journey?
Rekindling excitement about teaching May 3, 2008
This books is extremely inspiring. It has gotten me excited about community again, and in particular how it differentiates the various types of community. This had gotten me excited again about teaching, for it sets teaching into spiritual perspective.
Palmer's classic Nov 2, 2006
This book is an excellent guide for the person interested in teaching AND learning. Though Palmer takes an unabashedly Christian viewpoint in developing his approach to pedagogy, the reader need not subscribe to that or any other inflationary metaphysical framework. His critique of "modern" education is consistent in many ways with that of postmodernism and other critical perspectives. Though the author speaks with a communitarian voice (which carries with it other assumptions about the organization of the life-world with which one may not agree), Palmer sketches a new (and needed) subjectivity for the teacher/learner. (The book makes an interesting addition to any reading regime concerned with social epistemology.)
Outstanding and transformational! Mar 21, 2006
Parker Palmer has created a truly outstanding work with To Know as We Are Known. This work explores the nature of truth, and challenges readers to examine and transform the ways they teach and learn Palmer's model centers on the premise that truth is neither objective (an object can be manipulated, abused, and co-opted for use to whatever ends we so desire, we do not bear the kind of love that requires responsibility toward objects) nor subjective (subjectivism is the decision to listen only to ourselves in the search for truth, it concedes diversity without calling into dialogue.) Truth is relational. Real truth can only be found in an open willingness to both search out and listen in respect (borne out of non-selfish love) to the subject being learned, the students being taught, and to the future we are creating together. In order to illustrate the objectivist approach to knowledge, he uses the example of the atomic bomb. He quotes Robert Oppenheimer as saying "The physicists have known sin." The objective way treats knowledge as something self-contained, and takes no responsibility for the outcomes of research or development. He lets the fruits of this way, the example of Hiroshima, stand in stark contrast to a story about 4th century wandering mystics and hermits (the Desert Fathers and Mothers.) The story is about Abba (Father) Felix, and a group of monks who sought him out for his wisdom. They begged him to give them a word of truth. He was silent for a long time, and then explained that God had withdrawn words of truth from old men, because those who seek them out had no intention of following the truth they received with their lives. The brothers then realized their own intentions and groaned "Pray for us Abba Felix!" In this example, which becomes a central illustration throughout the book, Abba Felix is not treating truth (in this case religious truth) as an object which he possesses and can dispense to whomever he pleases. Instead, he initiates a relationship with the students, assessing their need- which is not platitudes or gems of wisdom, but a wake-up call- and gives them truth in love that transforms their minds instead of just adding to their store of objective knowledge bits. Palmer describes how this method is applicable not only to religious truth but to all subjects; from treating historical literary figures as friends whose voices need to be listened for in their work, to emphasizing the responsibility to community and future with which scientists need to go about their research. The style of writing can be a bit complicated at first. This is hardly surprising, as Palmer tells us he has spent his early career writing for Academia. It is, however, well worth the minor effort needed to adjust to the style. Another weakness of this work is the practical application suggestions, Palmer spends only two chapters on them and at that point the book gets less engaging. Overall, these problems are vastly overshaddowed by the worth of this book. It is transformational, and I wish everyone would read, understand, and be open to its message.
Interesting but repetitive... Feb 27, 2006
I felt this book was interesting but repetitive. Throughout the book Parker Palmer used the idea of truth as a means to develop a relationship and a healthy educational environment. I continually felt that I wanted new information.
He made some very good points regarding relationships; especially those involved in the educational process. Both teachers and students should act with humility, trust each other, work collaboratively, and transcend the traditional teacher-student relationship.
I appreciated the point made by Palmer, "So the classroom where truth is central will be a place where every stranger and every strange utterance is met with welcome" (74). We can use this as an opportunity to learn from each other. Palmer claims that, "The teacher who offers a single body of data and omits competing evidence closes the learning space" (77).
"To learn is to face transformation" (41). Both students and teachers should be open to learning from each other and preventing any prejudices from interfering with new knowledge gains and growth of oneself in the process.
Knowing as a Journey Jan 19, 2006
In a time when the morale of the teaching profession in most countries is at an all time low, Palmer's book stand out as a beacon to warn and draw our attention to what education is truly about. The story about Abba Felix and that there are `no more words nowadays' stands at the heart of this book. In this short story about a Desert Father, Palmer has developed a spirituality of education in which obedience to God's words will lead to spiritual formation of the teacher and the student.
First, Palmer rightly pointed out that objectivism and the pursuit of knowledge without reflection is dangerous. His illustration with the Manhattan project is instructive. However, he should have included the societal, economic and cultural influences in his argument. One of the problems with education today is that instead of being a process of `reunification and reconstruction of broken selves and world', it became a means to obtaining `paper'qualifications. Education has been hijacked to be an instrument in which students can achieve economic success and teachers became clogs in the machine that produce thousands of graduates annually who are only skilled in passing examinations.
Second, he mentioned `a learning space' as an antidote to `objectivist' teaching methods. This learning space has openness, boundaries and hospitality. I wonder how Palmer would translate that into an Asian context. Openness, boundaries and hospitality will be difficult in a culture of shame (`saving face') and hierarchal respect for elders, social ranks and qualifications.
Finally, `transformation of teaching must begin in the transformed heart of the teacher'. Palmer listed the disciplines of studying widely, silence, solitude and prayer as important in bringing about this transformation. However Palmer painted a bland picture of a `generic' God as the focus of these disciplines. I would that he be more Trinitarian in his approach.