Parker Palmer: The Courage to Teach
- Exploring the Inner Landscape of a Teacher’s Life
Palmer, P. J. (1998). The Courage to Teach: Exploring the Inner Landscape of a Teacher’s Life (1st e. d.). California: Josy-Bass Inc.
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Palmer先生在《教学勇气》一书就当时美国的教育现状做出了深刻的剖析，从教师的内心入手不仅仅通过一个个小故事的讲述感性地分析了教学中教师学生的内心活动状态，更从文化、社会的宏观方面理性地指出教育观的变迁之路。Palmer理智地安排书中的章节，从小到大、循序渐进地指出教育改革之道，警醒教师去关注自我的内心，知性、感性、神性地面对教学中的悖论，与自我对话，与学生对话。只有在不断的关系网当中教师才能拥有真我，而面具化、公式化的教学只能使我们的教育走上穷途末路。Palmer先生真知灼见，言我所欲言，书我所欲书，虽然是十多年前的大作，对于今天中国的教育现状也颇有启发，我等当不忘教诲，不辱使命。
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Introduction: Teaching from Within
导言 从心而教
We Teach Who We Are
我传授的是我自己
抖音最近很火的歌- Three sources for tangles:
a. The subjects we teach are as large and complex as life so our knowledge of them is always flawed and partial.
b. The students we teach are larger than life and even more complex.
c. We teach who we are: Teaching emerges from one’s inwardness. Teaching holds a mir
ror to the soul.
Knowing mylf is as crucial to good teaching as knowing my students and my subjects. Good teaching requires lf-knowledge: it is a cret hidden in plain sight.
双屏电脑Landscapes Inner and Outer
内心·外景脱身大结局
金色校园>会计职责
How can the teacher’s lfhood become a legitimate topic in education and in our public dialogues on education reform?
Traditional questions:
a. “What” question – What subjects shall we teach?
b. “How” question – What methods and techniques are required to teach well?
孩子百日宴祝福语
c. “Why” question – For what purpo and to what ends do we teach?
A deeper inquiry:
d. 批量打印cad“Who” question:
- Who is the lf that teaches?
- How does the quality of my lfhood from or deform the way I relate to my students, my subject, my colleagues, my world?
- How can educational institutions sustain and deepen the lfhood from which good teaching comes?
The inner landscape of the teaching lf:
- Intellectual: the way we think about teaching and learning
- Emotional: the way we and our students feel as we teach and learn
- Spiritual: the diver ways we answer the heart’s longing to be connected with the largeness of life (p. 4)
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Palmer在导言提出一个非常新颖却是我一直以来非常关心的议题：教师如何在教学过程中保持自我？其实不止教师这一行，多少人在社会的浪潮中遗失了自我，将自己从母体里带来的那最初的真实在污秽的泥沙里浸染得面目全非，面具成为人与人接触必不可少的东西。在我们全然不知的情况下，面对自我的遗失，我们通常会问三个问题：1）我们应该做什么？2）我们应该采用什么样的方法去做？3）我们为什么要做去这些没完没了的事情呢？然而，鲜有人会问：我是谁？在做这件事的我到底是谁？我拥有怎样的自我？我又该如何保持自我的本性，将其融入到我的工作当中？于是，Palmer道出了我的心声：他将进入教师内心从知性、感性乃至神性三个方面在目前这个停滞呆板的教育大背景下对教师的自我进行探询与审视。
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五四青年图片
Chapter I The Heart of a Teacher: Identity and Integrity in Teaching
第一章 教师的心灵——教学中的自身认同和自身完整
Teaching Beyond Technique
教法背后
A simple premi:
Good teaching cannot be reduced to technique: Good teaching comes from the identity and integrity of the teacher.
Good teacher share one trait: A strong n of personal identity infud their work. Good teachers posss a capacity for connectedness. They are able to weave a complex web of connections among themlves, their subjects, and their students so that students can learn to weave a world for themlves. The courage to teach is the courage to keep one’s heart open in tho very moments when the heart is asked to hold more than it is able so that teacher and students and subject can be woven into fabric of community that learning, and living, requires (p. 11).
Teaching and True Self
教学与真我
Identity: an evolving nexus where all the forces that constitute my life converge in the mystery of lf: In the midst of that complex field, identity is a moving interction of the inner and outer forces that make me who I am, converging in the irreducible mystery of being human.
Integrity: whatever wholeness I am able to find within that nexus as its vectors form and re-form that pattern of my life.
“Identity” lies in the interction of diver forces that make up my life, and “integrity” lies in relating to tho forces in ways that bring me wholeness and life rather fragmentation and death. (p. 13)
When Teachers Lo Heart
当教师遗失心灵
“No matter how technical my subject may be, the things I teach are things I care about – and what I care about helps define my lfhood.”
Unlike many professions, teaching is always done at dangerous interction of personal and public life. A good teacher must stand where personal and public meet, dealing with the thundering flow of traffic at an interction where “weaving a web of connectedness” feels more like crossing a freeway on foot. As we try to connect ourlves and our subjects, vulnerable to indifference, judgment, ridicule. To reduce our vulnerability, we disconnect from students, from subjects and even from ourlves. This “lf-protective” split of personhood from practice is encourage by an academic culture that distrust personal truth (p. 17).
