Tag: learning

Categories
- Empowerment - Primary Care - Three Protagonists Discourse Health Care Human Nature Knowledge Social Action

Re-Birth of the Clinic

The new Clinic - the collective generation of knowledge

Humanity is on the threshold of the crowning stage in its evolutionary history – its collective maturity, characterized by a unification of the entire human race, manifest through a new world civilization which has achieved a dynamic coherence between the material and spiritual aspects of existence.

Who are the ones that are to bring about humanity’s vast transformation? All individuals.  Since all individuals are part of humanity. In addition to individuals, there are two other protagonists that will share in the advancement of civilization – the institutions and the community.

 

How does this civilization advance? Through the empowerment of its three protagonists.

 

And empowerment?  Through the generation of knowledge.

 

Knowledge is a potent force propelling the advancement of civilization. “What appears to be called for in any given region, microregion or cluster is the involvement of a growing number of people in a collective process of learning, one which is focused on the nature and dynamics of a path that conduces to the material and spiritual progress of their villages or neighbourhoods. Such a process would allow its participants to engage in the generation, application, and diffusion of knowledge, a most potent and indispensable force in the advancement of civilization.”

 

“Access to knowledge is the right of every human being, and participation in its generation, application and diffusion a responsibility that all must shoulder in the great enterprise of building a prosperous world civilization—each individual according to his or her talents and abilities.”
The generation and application of knowledge, part of this collective process of learning, takes place in the context of three broad areas of endeavor –community-building drawing upon spiritual principles; social action; and participation in social discourse.

 

What ensures coherence between and among these three areas of endeavor is the process of systematic learning that occurs throughout.

 

*****

 

The clinic is a place in which individuals are already engaged in some sort of institutionalized discourse on human nature – albeit material in nature only.  The clinic is a place in which a certain type of social action already takes place – albeit from one group directed at another.  The clinic is a place in which a community comes together and forms a certain version of identity – albeit, a secondary identity at best.

 

The three broad endeavors are already present – yet, they are stuck in the patterns of the old world.

The three protagonists are all interacting – yet, they are stuck in modes of the old world.

It has potential.  It needs to be spiritualized.

 

 

Let us no longer allow the clinic to join ranks with the pulpit and the classroom and the newsstands and the market, and fall prey to society’s oppressive tendencies – dispensing knowledge and prescriptions to a passive recipient; fragmenting community life into walled-off exam rooms; restricting otherwise naturally-occurring spiritual conversations to material aspects of reality; and robbing people of their true identity as active agents of civilization-building, replacing it with the identity of some chronic disease.  Rather, let us re-conceptualize it as a place of empowerment.  Patients, physicians, family members, can all participate in a descriptive process of the generation, application, and diffusion of knowledge, each contributing to the building of a community concerned about the welfare of people within and beyond its borders, about their physical and spiritual well-being, and engaging in a discourse on the elements of a healthy society – spiritual, physical, intellectual.

 

 

THE CLINIC: An institution of society, animated by noble individuals, that operates within a community; where learning can be generated on the interaction of these three protagonists in all three endeavors, contributing towards the creation of a new world civilization.

 

 

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Categories
- Prevailing Conceptions - Religion - Science Discourse Human Nature Knowledge

A De-scription Pad

A ‘prescription’ is that which is laid down as a rule, an order, a precept.  A ‘description’, on the other hand, is a statement that indicates and notes observations.  Common to both words is ‘script’, which denotes a law or plan.  And ‘law’, of course, is a set of principles and rules that govern relationships and realities.

 

Current society’s conceptions regard prescriptions and descriptions as separate.  Are they?  Should they be?  What is, actually, the difference between them?  Are they the same?

 

Perhaps the problem lies in that fact that society promotes an overly-simplistic, and often bi-polarized, understanding of the world around us.  ‘Prescription’ is what ought to be, while ‘description’ is what we see.  However, under an understanding that human beings strive to progressively create social reality that increasingly reflects the principles that govern reality, description and prescription are the same thing.

 

Let us look at a few examples.  A farmer has certain prescribed actions and labors at certain times of the year – say, plowing in February, planting in March, fertilizing in May, and harvesting in July.  This systemic pattern of behavior occurs because the farmer has learned to progressively refine his description of the natural cycle of the crop.  In fact, one might say that the role of a farmer is to continuously learn to describe the laws that govern the life of the plant and prescribe a system to align his work with this description so as to most effectively yield crop.  A doctor, similarly, prescribes medicine in order to treat disease.  One who has diabetes might be prescribed 15 units of insulin at night to help lower blood glucose.  This prescription, however, is actually simply a description of how much more insulin the body needs in order to maintain normal blood glucose levels.  Through a systematic study of this particular disease, and learning to describe the pathophysiology of that human being, the doctor can prescribe a medicine that aligns itself with this description.  In the same way, an engineer prescribes a limit to the maximum weight that a bridge can hold, or prescribes an optimal flow of electricity to power an appliance.  However, these prescriptions are simply descriptions of the relationships and laws of physics that govern the materials of the bridge with gravity, or the flow of electrons with the circuits of the device – prescriptions are the application of description.

 

Society is similar to the examples of botany, physiology, and physics examined above.  Social advance is propelled through the generation and application of learning within two broad systems of knowledge and practice called science and religion.  Each serve to describe the world around us and its dynamics.  Religion articulates the values that are unfolding progressively through divine revelation, defines the goals of our social and spiritual evolutionary process, and increasingly clarify the spiritual forces and processes at work in the humanity’s life.  Science, of course, describes the laws that govern physical reality and is the instrumentality through which the human mind explores the phenomenal world.  The brief periods of human history in which these two systems operated in harmony have witnessed marvelous social development; for the prescriptions that people and social systems create for social reality come from some descriptive conception.

 

In the same way that no one would label 9.8 meters-per-second-squared as an arbitrary prescription of the earth’s gravitational pull on objects near its surface, similarly, the ordinance to pray a number of times a day is actually a description of the needs and dynamics of a human soul, according to an understanding of its nature.  Every prescribed law has an implied description.  What assumptions underlie this description?  Are those who act according to these prescriptions conscious that they are operating under descriptive assumptions, and therefore tacitly condoning a certain conception of human nature?  How well-aligned are the descriptions upon which these prescriptions are created with true science and true religion?  As an example, society prescribes laws within a competitive economic system; these laws, therefore, describe and assume human nature as competitive.  Yet, that is just one assumption; one can easily set aside this assumption for the more likely premise that cooperation is true human nature, and, based on this description, is the prescribed method of human interaction.  What can be done when one’s assumption of human nature differs from the description upon which social prescriptions are based?  Simple.  Operationalize these assumptions and give those around you a new pattern of behavior to describe; articulate these assumptions and give those around you a reconceptualization of human nature; build unity with others and put into place prescriptions based upon descriptions aligned with the harmony of science and religion.

 

Civilization advances through our descriptions.  The reality of man is his thought.  Social reality, on a certain level, is subjective and built through conceptions.  Conceptions are formed through discourse with fellows and through observations of behavior of those around.  Observe cooperation and speak about it with others, it will become one’s conception of human nature.  And conceptions of human nature become social reality.  This is why, whether or not you’ve read this prayer before, we all pray “confer upon me thoughts which may change this world into a rose garden”…it describes a longing of the human soul.

 

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Categories
- Education - Empowerment - Prevailing Conceptions Discourse Human Nature Knowledge Oneness

Pedagogy of the Empowered

The Baha’i world has been learning how to use an education program to raise capacity in individuals and populations to take charge of their own spiritual, social, and intellectual development and to build communities that understand the dynamic coherence of material and spiritual prosperity.  Based on the conviction of the nobility of the human being, on the oneness of humankind, and on the principle that science and religion are two complementary systems of knowledge and practice by which civilization advances, this educational system regards “man as a mine rich in gems of inestimable value”, and believes that “education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom.”

 

Of course, we know that our perceptions are built upon our assumptions.  Thus, as first glance, an onlooker might perceive simplicity, tangentiality, indoctrination, limitation, rote learning, or a whole list of other problems.  Perhaps this perception is biased by assumptions and values adopted by society’s conceptions of education – which breed passivity and facilitate oppression.  And perhaps another look might help.

 

Current models of education are information based.  They consider a human being as an empty receptacle waiting to be passively filled with information and technical skills necessary to fill positions in an economic system to maintain the status quo.  They aim to provide enough thoughtfulness that a high-school graduate can vote in an election, yet not so much thoughtfulness that he will question the political system.  Education as society knows it promotes a false-dichotomy of right/wrong in order to allow for a highly simple method of evaluation, which conveniently can be capitalized (pun intended) by the economic system to brainwash consumers to buy the “right” product over the rest.  And current systems perpetuate a fragmented view of reality in order to make the minds of their graduates easily able to be controlled by those with power, yet build in enough curricular association to prevent complete disintegration of what holds together various disciplines.

 

The Ruhi Institute, which provides a highly successful example of a set of curriculum that adopts an entirely different set of assumptions about human nature and education – some which are mentioned in the first paragraph.  Its foundation is the Word of God as revealed by Baha’u’llah.  Regarding its pedagogy, here are a few thoughts:

– Ruhi curriculum is not content and information based, but rather concept based.  The purpose is not to impart information but to advance understanding about concepts.  If one just takes a glance at the material, under the assumption of information-provision, one might think “there isn’t anything in here I didn’t already know, any new information, any dates or facts”, and one might perceive it too simple.  However, the purpose of human life is to achieve understanding: “…the ultimate goal of human existence which is the station of true understanding…” and “Man’s distinction lieth not in ornaments or wealth, but rather in virtuous behavior and true understanding.”  To understand is a verb, and its corresponding subject is the human mind.  It’s object is a concept.  Through advancing understanding, the human mind is able to generate insights into reality; to produce knowledge, sciences, and arts; to effect a change of cultural; and to advance civilization.  By imparting information, the mind simply gets information.  Paradoxically, then, curriculum based on facts are actually more simplistic.

– The questions in the Ruhi curriculum are designed to engage the participants with the text.  At first glance, a fill-in-the-blank question may be simplistic, rote, mindless even.  Under current educational assumptions, it may seem very low-level.  However, the purpose of education is to advance understanding and enable participants to generate insights from the ocean of the Revelation.   In order to do this, in order to discover pearls in an ocean, one must interact with the words and concepts.  Take math as an example.  Simply reading 3+4+7=14, and then discussing it, might not advance understanding about numbers.  If the goal was information, perhaps one could waste a lifetime memorizing the sums of various combinations of numbers.  However, 3+x+7=14 requires operation; requires interacting with the numbers.  What kind of integer, when added to 3 and 7 make 14?  What kind of deeds lead to the betterment of the world?  This type of operation can then grow in complexity.  3x+5=6x-7.  And so on.  It is through operations, through interaction, through engaging, that someone learns the concepts behind numbers, and similarly the concepts within the Word of God.

– The true/false questions can also be misperceived under current educational assumptions.  Society’s educational models are based upon a system of evaluation founded on a right/wrong dichotomy.  In this paradigm, a true/false question is meant to evaluate the test-taker to see if they recalled the information correctly, and to see if they got it ‘right’ or ‘wrong’.  However, again, the questions in the Ruhi curriculum are carefully designed to advance understanding.  It breaks down current paradigms by creating true/false questions which are ambiguous, thus opening up space where understanding can be advanced in all participants through a discourse – in which people of all backgrounds of mind can advance understanding on equal footing, supporting each other’s advance and respectful of the knowledge that each one possesses at any given moment, and in which all can benefit from a diversity of perspectives.  Under an anachronistic evaluation model of education, however, ambiguous true/false questions just seem poorly worded.

– Humanity is one.  And the human being is one.  Thus, all aspects of the human being are one.  And all fields of human endeavor are one – a collective investigation of one underlying reality.  Over time, human society has successfully fragmented educational disciplines (as it has fragmented all aspects of life).  It has become popular to claim a multi-disciplinary approach to education, yet all current education does is associate disciplines together.  When studying physics, a series of math problems about gravity are presented, as a way to integrate math and physics – but the result is only an association (and hard math problems).  True integration occurs when education revolves around the understanding of concepts, the acquisition and generation of knowledge, the development of skills and attitudes, the formation of habits, the strengthening of qualities, all related to performing an act of service.  Here, service becomes the key to coherence and integration – the balance.  Because in the end, isn’t the purpose of education to reveal the gems of an individual and enable mankind to benefit?

 

In the curriculum of the Ruhi Institute we have a potent example of how education can empower the masses of humanity to take charge of their own development and contribute to the establishment of a new world civilization – a pedagogy of the empowered.

 

Categories
- Consultation - Education - Language Discourse Knowledge

Coherence in Conversations

Recently, a gathering took place in which friends from diverse backgrounds, ages, geographies, and experiences came together to explore participation in discourse.  Coherence, it seemed, was the key.

 

The weekend began with a study of a message of the Universal House of Justice dated 4 January 2009, which encourages examination and conceptualization of the community’s work in terms of three broad area of action – “enabling the protagonists of collective effort to strengthen the spiritual foundations of villages and neighbourhoods, to address certain of their social and economic needs, and to contribute to the discourses prevalent in society”.  All of these efforts require coherence in methods and approaches, something that was implicitly, as well as explicitly, explored during the weekend.

 

Next, a message dated Ridvan 2010 was studied, particularly the paragraphs regarding “two interconnected, mutually reinforcing areas of activity: involvement in social action and participation in the prevalent discourses of society.”  Though the content was overtly about social action as a field of endeavor, under a framework of coherence the same concepts and principles are easily applied to discourse.  For instance, discourse, too, requires efforts to draw on insights from Revelation as well as tap into the accumulating knowledge of the human race; involves the application of the teachings of the Faith toward improvement of some aspect of society, keeping in mind a dynamic coherence between the material and spiritual requirements of life; is built upon the principle that access to knowledge is a right of all human beings; fosters universal participation in the generation, application, and diffusion of knowledge; is not the provision of insights and principles, but is concerned with building capacity to apply and reflect upon the application on concepts; is not a series of conversations one group of people does for others, but includes insights and perspectives from all; is founded on the immutable conviction that every human being is a mine rich in gems of inestimable value and can contribute to discourse.

 

While coherence was explicitly the topic of discussion, as demonstrated by the Ridvan 2010 and 4 January 2009 messages, the structure of the weekend sought to be implicitly coherent in approaches and methods with, say, what has been learned from the institute process.  In efforts of community building all throughout the world – through “meetings that strengthen the devotional character of the community; classes that nurture the tender hearts and minds of children; groups that channel the surging energies of junior youth; circles of study, open to all, that enable people of varied backgrounds to advance on equal footing and explore the application of the teachings to their individual and collective lives” – Baha’i communities are learning about how to “raise capacity within a population to take charge of its own spiritual, social and intellectual development”.  One of the methods and approaches toward this end is that all participate in the generation of insights.  Reality is multifaceted, and therefore a sincere investigation of reality, or truth, requires the harmonization of diverse perspectives from all.  In fact, the culture of protest that has come to characterize much of political activity is a predictable reaction to lack of ability to voice opinions in political decision-making processes, a clear injustice – for justice demands universal participation.  A weekend gathering regarding discourse used the same participatory method and approach as has been learned from institute campaigns and study circles.

 

Another principle that this first area of endeavor – community building – is founded upon is the wedding of study and service.  True education is the process of revealing the gems latent within all human beings so that mankind can benefit therefrom.  Study and service.  Neither is effective without the other.  In such a short period of time, such as a weekend, study becomes the overwhelming emphasis.  Yet, multiple times were participants asked to each one voice an insight through their subjective mind to enrich the collective understanding.  And on the last day, individuals and pairs presented insights from specific-subject discourses that they had studied that morning, each presenting something unique that others didn’t have a chance to study.

 

By all accounts, the result of this coherence was highly energizing.  These participants, who had been used to attending lectures and presentation, who considered the norm a 50 minute talk with 10 minutes for irrelevant Q&A, and who felt that they needed to muster up energy for any conference since all collective activity was draining, all verbalizing feeling charged by the end.  Clearly, the galvanizing effects of participation in collective knowledge generation coupled with such a simple act of service as sharing insights with others was evident.  Participants left animated and inspired to share their understandings of the conceptual framework they studied.

 

* * *

 

At a foundational level, all areas of endeavor – whether a grassroots educational process aimed at the spiritual empowerment of large numbers, involvement in social action projects seeking to raise capacity, or participation in public discourses and humbly offering one’s perspective illumined by the Faith – are built upon conversations.  It follows, then, that all the conversations we are having in these diverse areas and fields must be characterized by a high degree of coherence.  In fact, in this way, the methods, approaches, principles, and framework will be more naturally coherent.

 

Coherence entails reflection on what we are learning about “meaningful and distinctive conversations” in the area of community-building, where we are seeking out receptive souls “who are willing to engage in a conversation about the world around them,” in order “to undertake with them an exploration of reality that gives rise to a shared understanding of the exigencies of this period in human history and the means for addressing them.”  If we are striving for coherence across all three fields of endeavor, then the nature of our participation in the discourses of society will share some of the same qualities as conversations we are learning to have in our community building efforts.

 

Categories
- Empowerment - Governance - Oppression Discourse Human Nature Oneness Power

Framework that Shapes the Baha’i Approach to Political Involvement

For decades, the Universal House of Justice has been nurturing the development of the Baha’i community in Iran, guiding them through their persecution and assisting them to recognize the significance of their sacrifice and their opportunities to serve.  A few days ago, they sent a letter to the Baha’i of Iran.  Below are a few notes, paragraph by paragraph.

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1. The message starts by acknowledging that wave after wave of persecution to this sorely tried community has only served to strengthen it. The larger Iranian community, itself oppressed, sees this injustice as destructive, while witnessing the Bahá’í community as a force of construction and calling for its full participation in the life of society.

2. From a political standpoint, the Bahá’í community has historically been cast as either rebels and foreign spies against the current regime or apathetic and withdrawn from social life. The House is providing comments on the Bahá’í attitude and approach towards politics to assist in the understanding of Iranian citizens regarding this subject.

3. Perspective on politics is tied to conception of history; humanity is approaching its threshold of maturity – the unification of the entire human race – and is currently in a period of unprecedented transition characteristic of the struggle to come of age. Latent powers and capacities are coming to light, and accepted conventions and cherished attitudes are being rendered obsolete by evolutionary imperatives.

4. These changes are the result of two interacting processes – one destructive, sweeping away barriers that block progress; one integrative, drawing diverse groups together for opportunities to cooperate. Bahá’ís strive to align themselves with the integrative forces.

5. This view of history underlies every endeavor.

6. The organizing principle of the imminent mature society is the oneness of humanity, though widely accepted today, is still in the early stages of reconceptualizing societal structural relationships – current ill-conceived notions of which are entirely inadequate and dangerous.

7. All peoples and nations will contribute to the transformation envisioned, and as unity will be progressively achieved in different social realms, structures reflecting political unity in diversity will take shape.

8. How can Bahá’ís best contribute to the civilization-building process?

9. Regarding its own growth and development, Bahá’ís are dedicated to a long-term process of learning to establish patterns of activity and structures that embody convictions based on the principle of the oneness of humanity, in which all are invited to participate. Those listed help form the conceptual framework in which Bahá’ís operate.

10. Because this process of learning must address numerous questions that arise (with many examples noted), a mode of operation characterized by action, reflection, consultation, and study of the Writings of the Faith and of patterns unfolding using scientific analysis has been adopted by Bahá’ís.

11. The direction of this process of learning is guided by Plans of the Universal House of Justice, broadly aimed at building capacity in protagonists to strengthen spiritual community life, address social and economic needs, and contribute to discourse, all with coherence.

12. The nature of the relationships of these protagonists – individuals, communities, and institutions — which lies at the heart of this process of learning, is cooperation rather than competition, is universal participation rather than spectators and powerful elite, is collective prosperity rather than irresponsible liberty.

13. The operation of power is involved in the relationships between these protagonists; yet the concept of power as domination and contest is antiquated. Rather, the human race contains a limitless capacity to transform through powers of the human spirit, such as love, unity, humility, purity, that can be released and channeled.

14. The Bahá’í community is not perfect, is not the embodiment of these ideals; it is gaining insights into them. It is not uninterested in social affairs nor unpatriotic, but its endeavor – which can be labeled as “idealistic” by some – is obviously deeply concerned for the good of humanity, hardly an objectionable effort by a group of people.

15. Involvement in society is another dimension to contributing to the advancement of civilization, which naturally must not contradict the first, in terms of principle or practice, in assumptions or action. Bahá’ís endeavor to associate with all people with joy, to promote unity, to serve humanity.

16. With these thoughts, Bahá’ís collaborate with others to promote human welfare, choosing means worthy of noble ends. They don’t impose religious convictions, yet do share lessons learned from their experience.

17. The convictions, beliefs, assumptions, and commitments detailed in the paragraphs above constitute the essential elements of the framework that shapes the Bahá’í approach to politics.

18. Bahá’ís don’t seek political power, won’t affiliate themselves with political parties or divisive agendas, and won’t accept political posts except those purely administrative in nature. However, humanity organizes itself through politics, and thus Bahá’ís vote, observe the laws of the land, and endeavor to uphold the standard of justice through lawful and non-violent means.

19. This approach enables the community to maintain cohesion and integrity and build its capacity to contribute to processes that promote peace and unity.

20. Participating further in the life of society is not without challenges, and the House of Justice prays for assistance from God in conversations regarding the framework articulated in this message, in collaborating with others, and in working towards betterment without compromising identity.

 

Categories
- Education - Empowerment - Oppression Knowledge

The Difficulty with School

Education

Categories
- Consultation - Empowerment - Governance - Religion - Three Protagonists Discourse

Summary of August 9th Message

Paragraph#:

1. 10 new Regional Councils (RC’s). 5-Year Plan messages foundation of action and study. Familiarity with dynamics of growth increases with core activities.

2. Dichotomy of neighborhood and centralized children’s classes (CC) transcended. 2 Junior Youth learning sites. Expansion/consolidation primary task of RC’s.

3. RC’s to ensure functioning of Regional Training Institute (RTI) and Area Teaching Committees (ATC). Two perspectives: cycles of activity and educational process.

4. RC to draw on world-wide system of generation and dissemination of knowledge. Relationship with Counsellors significant. Report successes and impediments.

5. Prospects for Junior Youth program especially bright. Transformation in junior youth and rapid development in those accompanied to serve as animators.

6.  Capacity for human resource development needed for sustainable progress in growth of Cause and transformation of society.

7. Intensity and patience are called for organically in accordance with the varying rates of growth in various populations.

8. Refrain from comparisons between differing circumstances. Validity of network teaching versus intense neighborhoods. Guard against inundating fledgling efforts.

9.  Attention to Latin, African, Asian children; now 1 in 4 children. Vibrant sense of community more pronounced. CC’s and JYSEP accelerate community building.

10. NSA to engage in regular consultation with Counsellors on form of scheme of cluster coordination being studied by International Teaching Center.

11. Ramifications for organization of National Center. Decentralization to respond to financial needs at grassroots. Funds for part- and full-time workers.

12. Growth not to revolve around expectations or presence of RC members. Requests for reports or gatherings deferred in response to needs of grassroots.

13. Appreciation of efforts. Ardent supplications on behalf of new RC’s. May Baha’u’llah bless American Baha’i community.

Department of the Secretariat

9 August 2012

Categories
- Governance Knowledge

A Learning “State”

Continuing the discussion on governance and some principles that it is informed by, the last post on consultation leads to a key attribute that should characterize effective governance.  We know that human society is diverse, that its dynamics are becoming increasingly complex and interdependent, and therefore, that structures and organizational models must evolve in order to serve the needs of humanity.  It is crucial, then, that governance be approached in a mode of learning.

Previous posts have already discussed a culture of learning, and it is extremely important in the context of government.  Collective decisions made by institutions are always limited by the best insights available at the moment and by the individuals involved.  The limited factors seem to be 1) number of individuals, and 2) insights of individuals.  In order to make better and better decisions, all the plans and policies need to be tested against reality, within a social context or the community.  This will involve a large portion of people and generate immense insights.  Over time, decisions are refined as knowledge is advanced.  It is helpful to, again, use the analogy of a path of learning – and to view decisions as points of this path.  Institutions, just like individuals, can periodically reflect on decisions in light of experience, consult on them, adjust, create new policies, and test them.  Without adopting a humble posture of learning, any structure of governance will become obsolete and useless as quickly as social change.  And how fast is society changing?

Relevant to a learning mode within the context of governance is the idea that unity facilitates learning.  Current structural models of opposition and protest sabotage learning efforts.  If interest groups or factions are constantly competing and fighting against each other’s decisions and policies, then any attempt to learn from action is undermined.  (Not to mention all the energy dissipated in power struggles that could be used towards learning from action).  To properly implement policy within a mode of learning – action, reflection, consultation, and revision – requires a degree of unity to then scientifically and reasonably analyze the results of any plan without being biased by efforts to undermine it.  Otherwise, nothing looks like it works – and no strength can be built upon.

How do we foster a spirit of unity to enable social structures to operate in a learning mode?  

What are other characteristics required for governance to adopt a culture of learning?  

Do you see examples of organizations which learn?

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Categories
- Consultation - Governance

Consultation and Governance

The practice of consultation has been a theme of multiple posts on this blog.  It is, obviously, a vital concept for governance, for it is the operating expression of justice in a way that empowers.

As the last post pointed out, a conception of governance that is informed by the principles of Oneness, Justice, and Power that were discussed in the last two posts, and that seeks to exercise a collective trusteeship over an interconnected and unified social body is dependent on effective consultation for collective decision-making.  Society’s current models of dispute and debate, of interest group competition, of “us” and “them” mentalities are entirely inadequate to meet humanity’s challenges in an age of social interdependence.

Consultation, in the setting of governance, needs certain prerequisites.  Those members of institutions must be sincere and systematic in seeking truth; they must be frank and loving when putting forth their views; they must be detached from their words, for once put forth, they belong to the whole group – to be altered, critiqued, discarded, or accepted.  Unity is to be valued above opinions, for it is unity that leads unto truth.  And diverse perspectives must be sought from all individuals, for a multi-faceted reality is illumined more by more insights – the minds of many is preferable to the minds of few.  Their goal must be the well-being of all humanity; their means the application of spiritual principles and a spirit of fellowship with the community in which they serve.  Finally, their mode of operation is a humble posture of learning, in which reflection on decisions made helps constantly improve and refine policies and their implementation.  This reflection is not simply a judgement of “good” or “bad”, but rather, “what did we learn?”.

From these thoughts and from previous posts on consultation:

How can these qualities be nurtured in organizations and in the area of governance?

How can these mature approaches to collective decision-making inform relationships between and among individuals, communities, and institutions?

Categories
- Consultation - Empowerment - Religion - Science Development Justice Knowledge Oneness Power

Beyond Modernism and Post-Modernism

Historically and currently, the relationship between power and knowledge has been strained and complex, to say the least.  Recently, “modernism” – which has constructed systems of knowledge around truth-claims about social reality – has come into critique by “post-modernism” – that these systems have been created through the operation of privilege and power, resulting in an unjust and inequitable social reality that brings modernism’s remarkable advances to only an elite minority.  Post-modernism, however, has reacted to an extreme position, asserting that all knowledge is grounded in power dynamics, that knowledge is oppression, that no truth-claims are more valid than others.  Instead of a solution, post-modernism has replaced all thought with endless critique.

Perhaps the following premises can help:
1)  Human comprehension is limited, human perspective is diverse, and social reality is complex and multifaceted.
2)  Science and religion, two systems of knowledge and practice, yield partial and tentative, though valid, insights into this reality.
3)  Over time, through a reflective learning process, humanity can judge the relative validity these insights (or truth-claims) against the goal of advancing civilization.

This is a consultative, evolving, and adaptive approach to knowledge.  It can be protected from oppressive uses of power by a) drawing in any and all diverse insights and perspectives, experiences and reflections, and constructive criticism from all people, and b) being guided by spiritual principles such as oneness, justice, interdependence, compassion, honesty, cooperation, etc.

This approach resolves the tension of knowledge and power, currently taking form as the crisis of modernism and post-modernism.  More importantly, it empowers humanity to take charge of its own destiny and the advance of civilization through the generation and application of knowledge.

Categories
- Religion - Science - Three Protagonists Knowledge

Walking a Path

That one who generates knowledge can be likened unto a scout evokes images of walking a path, which perhaps can be an analogy to the process of generating and applying knowledge.  Let us expand on this analogy.  Firstly, walking a path is a collective enterprise, not an isolated act; a path invites the participation of many and can be known by all.  A path has an end point and necessitates a structured, defined, and logical progression forward; but the actual course is not a straight line – thus, progress is mapped out, by multiple groups, through periodic reflection on current position and factors, at which point, the course and direction can be adjusted.  In this way, uncharted territory and related lines of exploration can be charted, and a fuller picture of the landscape can be obtained.  Walking a path implies constant movement and active effort, and yet the pace is not fixed; all strides are accommodated.  Those who walk this path require skills and abilities, qualities and attitudes, and it is through walking with others that these capacities are developed, not in isolation or off the path – there is no “practice” path; all actions are within a social context.  And of course, this path is not mapped out from the beginning; the horizon in the distance beckons those who walk and provides the general direction and goal, while the lamps that illumine their footsteps are the systems of knowledge and practice of science and religion.

One note about pace.  Although it is fostering a natural and unified process of forward movement with others that is important, and not reaching the end goal in a disunified manner, still there must be value placed on the speed of exploration.  The rate of progress of organic social processes can be increased, while still maintaining requisite characteristics of unity, justice, and humility.  The relationships between individuals, communities, and institutions, all walking this path, and their ability to engage in an ongoing learning process – defined as consultation, action, reflection on action, and study of science and religion – is what will determine the pace of progress.  In short, as has been a theme throughout, the advancement of civilization is propelled by the generation of knowledge within a learning mode and the development of proper relationships between its three protagonists.

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Discourse Knowledge

Scouting the Truth

Having explored the nature of knowledge and its generation, thought must now be given to the nature of one who generates knowledge, a seeker of knowledge, a scholar.  How do we view those who have or seek knowledge?

Revelation and Social Reality, by Paul Lample, provides a very insightful analogy to the nature of a scholar – from which the following is taken.

A scholar is not as a gatekeeper or priest, one who is seen to hold the keys to knowledge, one who determines what knowledge is valuable or meaningful, one who sets the directions of inquiry.  Neither is a generator of knowledge like an anthropologist or archeologist, merely identifying truth as what is currently understood, or even as what has been in the past.  Nor is a scholar an artist, simply constructing the meaning of knowledge according to one’s subjective standards, preferences, or inclinations.  Finally, a seeker of knowledge is not an impartial observer, apart from and outside of the community in which one learns.

Instead, the generation of knowledge is a right and responsibility of all human beings, not an elite few; it is a constantly evolving process, where truth is relatively less understood, applied, and embodied now than it will be in the future; it is, however, the process of uncovering objective and foundational truths of reality; and every individual both influences and is influenced by the social reality they seek to study.

With this understanding, one can view a generator of knowledge as a scout – helping to guide an expedition into unexplored territory with the aim of bringing knowledge back to the group, constantly advancing individual and collective understanding, while not possessing any authority on the subject, and actively participating with others and making a humble yet vital contribution towards a collective endeavor.

Categories
- Consultation Justice Knowledge

Circle of Participation

This online forum for discourse shares content that is inspired by the Writings of the Bahá’í Faith. Learning how to apply what is written to reality, however, remains a formidable task. In order to accomplish this, capacity must be built in others; individuals, groups and institutions must arise to contribute to the discourse, sharing in action, reflection, and consultation, with a mature spirit of scientific and social discovery, at once dignified and enthusiastic, similarly rigorous and all-inclusive – and never losing site of the all-important fact that knowledge is generated in groups. Shared input and thoughts from various concerns for the betterment of society are needed to unravel complex issues requiring extensive exploration before solutions can be discerned. Any single individual, or even group of individuals, must in time fall short of advancing the frontiers of human learning in any field of importance to service or production, society or politics. No matter how diligent or intelligent this dedicated minority may be, without increasing circles of participation, the total intellectual and experiential reservoir available to solve the world’s increasingly complex and challenging issues will prove insufficient. Justice demands universal participation.

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- Consultation Knowledge

Consultation and Objectivism / Relativism

Previous posts’ discussion on the concept of consultation shed some initial light on transcending the false dichotomy between objectivisim and relativism. Some knowledge has a foundational basis, that has an existence beyond the human mind, and through consultation, we can become increasingly attuned with these truths. However, our understanding will always be relative and incomplete at any given time and with any given group. The object of human study – reality – is complex and multifaceted, and every individual has a limited comprehension and perspective. Thus, the validity of a truth-claim put forth by one group of individuals is relative to the diverse perspectives from which each views the same foundational truth – and with this understanding, one can claim that all truth-claims have equal validity, for they are all relative.

However, to transcend the dichotomy implies that we must become more and more attuned to the actual truth. This necessitates methods of investigating reality that distinguish more attuned truth-claims from mistaken ones; more holistic truth-claims from non-coherent ones; deeper truth-claims from superficial ones. The goal is the process of validating, deepening, and integrating understandings of our one, interconnected, reality.

One such method is consultation. And one significant prerequisite, already discussed in connection with creating a culture of learning, is a posture of humility.

What are your thoughts? With your friends and co-workers, what methods of knowledge-generation do you see that moves beyond objectivism and relativism?

Categories
- Consultation - Empowerment Discourse Human Nature Justice Knowledge

Education: The Driver of Social Transformation

In reference to human potential it has been said, “Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit there from.”
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Education is a fundamental right and duty of every soul. Education allows each person to manifest justice – to be able to see with their own eyes and hear with their own ears. It is by education that we learn to understand the world around us and to articulate the inspiration we find within ourselves. True education is a cause of humility; by it a person learns their finitude and takes up their duty to serve others. In this way, true education bestows wisdom upon an individual. False education serves the ego and cultivates attitudes of superiority and aloofness, and the knowledge acquired is used in improper ways. The acquisition of knowledge should be guided by our twofold moral purpose: developing the latent capacities of an individual, and empowering the individual to carry forward the very lofty task of civilization-building. Without education we are deprived of the powers of thought, articulation, and consultation which allow for the generation of knowledge, it’s application in our lives, and its diffusion to others; without education, we are deprived of fully manifesting our human nature and participating in the central process of social existence.
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Consider the importance of education as a human right and duty, and the role of the denial of education in situations of oppression.

What are the signs of a well-educated person, and by what means have they acquired knowledge? For what do they use knowledge?

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Human Nature Knowledge

Information, Understanding, Wisdom

Knowledge is distinct from information.  Facts are the raw materials of knowledge – just as brick and wood do not, in themselves, constitute the building itself but are shaped into a structure, so is knowledge a structured system.  The system of knowledge includes facts and information, and also includes concepts, hierarchies, connections, patterns, and concepts.
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Knowledge and understanding are also not the same, though this distinction is subtle.  Understanding is a latent spiritual capacity bestowed upon every human being, through which an individual can gain knowledge; knowledge is only meaningful if accompanied with understanding.  For instance, there are laws and an order to nature – say, the physical universe.  Nature, obviously, cannot know the meaning of these laws, and is not conscious of this order; it simply abides.  Humanity, on the other hand, not only can know the laws of physics, but understand the meaning underlying their existence.  To know them is not enough; to understand them is to penetrate to their meaning.  Because the reality of human nature is the soul, and because understanding is a quality and faculty of the soul, the search for knowledge is concerned both with sharpening the powers of the mind and the powers of the soul.  A learning mode implies and requires a constant endeavor to develop one’s spiritual qualities.
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An awareness of the powers and capacities of the soul, and their role in both knowledge acquisition and understanding, helps prevent an individual from adopting dangerous habits of thought – one in particular being the false dichotomy between mind and heart.  Though designations are useful in language to aid in comprehension of complex concepts, such as will, understanding, and knowing, rigid categorization only serves to limit the development of human potentialities – the human being is one; its diverse abilities are all coherent.
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Wisdom is the result of knowledge accompanied by understanding; it connects knowledge with action and enables one to apply knowledge in various ways to a range of situations.  Thus, striving for wisdom is striving to fulfill one’s two-fold purpose in life: to develop spiritual capacities and qualities in the context of contributing to society and serving humanity.
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How do you see information, knowledge, understanding, and wisdom interact in daily life?
Categories
- Consultation Discourse Knowledge Oneness

Truth, Civility, and Consultation Part III

Any minority pursuing development on behalf of the collective foists its values onto, and often disturbs, the very population it purports to serve.  Subsuming collective prosperity to their personal values of progress, and sacrificing the participation and engagement of whole segments of indigenous population, this minority allows little room for feedback from efforts as they are made, learning in action, or real-time adjustments to suit realities in the field. These feedback loops would involve acknowledging those indigenous populations as equals to the developers conducting the development process – empowering them. Maintaining a power dynamic has historically been the priority of the ‘global development’ community. Increasing industrial and technological resources are needed to advance the agenda, implement the plan, and placate an unwilling and unsuited local community. Alone and isolated, a driven minority commits itself to increasing scales of intellectual and technocratic sophistication (personal accomplishments) in pursuance to its commitment to a personal vision of prosperity. Soon, corporate investments are needed to bolster ailing engagements, exploitative incentives are needed to motivate corporate bottom lines, a marriage of convenience between idealism and corporate exploitation seems necessary. Right becomes wrong, success in industrialization becomes justified at all costs, ends justify means, cultural and sociological tragedies of all kinds abound, struggle for power becomes end in itself, idealistic ideology is subordinated to camp warfare for competitive contract bidding, development has become imperialism, idealism has become opportunism, and disunity becomes religion.

We learn from this that communication must be made open, free, and inclusive. Consultation should be recognized as cure to these many difficulties. Discourse must seek out participation and respect for all people and perspectives. Diverse and dissenting views must be admitted. Honest and sincere contributions to the global discourse of human betterment are paramount and singular criteria. Manipulation or insistence on one line of action or reasoning must not be tolerated. Each offered thought belongs to the collective and is not attached to ego or camp. Offered for the collective good, and free from calculation for personal or particularistic advantage or gain, proposals are modified, refined, or discarded based upon consideration of global interest.  Truth in this way becomes a function of politeness and inclusivity as this ensures welcomeness in collective participation. Poise, equanimity, and civility have a mysterious relationship with truth. Politeness, dignity, and selflessness maintain the relevance of any one individual to the collective decision making, truth discovering, and knowledge generating process.

Categories
- Consultation Discourse Knowledge Oneness

Truth, Civility, and Consultation Part II

The history of philanthropic movements recounts many instances of people who believe in noble ideals and strive to fulfill their vision of what they think the world ought to look like. One may reasonably ask however, whether what they considered ideal could actually truly be considered a reliable pattern for prosperous order without incorporating the vision and experiences of the people needing ‘development’. Notwithstanding, ‘global developers’ implanted systems of industrial and economic production based on north american models and experience indiscriminately.

The twentieth century saw the collapse of this worldview; its ideals sagged under mounting historical evidence. Development seemed to be struggling as an ideal. Extensive efforts in line with the corrupt core of ideals it cherished met only with results to the contrary. Exacerbated stand all parameters and indices of the severity and profundity of social and economic pathology – 50 years and countless billions of dollars into the movement later.  The undoing of the nuclear family extended into previously untouched rural outreaches, the unprecedented brutality and depravity of criminality, the normalcy of dysfunction at the level of educational systems. The tragic fate of socio-economic development as a western export has eradicated in the global psyche the once-cherished hope that idealistic motives and material resources can correct the problems of planetary civilization. After D-Day and Hiroshima an age of globalization ushered in the consciousness of human interconnectedness and the nobility of co-existent constructiveness. Development emerged as the single most exorbitant and grandiose collective idealism manifest in corporate investment and political discourse to which the human race has ever turned its attention.

Its idealistic naiveté matched its financial and technological investment. Far from narrowing the gap between the minority that enjoys the benefits of western modernization and the vast majority of members of the human family mired in hopeless privation – ironically, the movement towards development that once boasted high hopes has seen the gap widen into an abyss. By its own standards the movement must be judged a disheartening failure, if not a direct contributor to our current predicament.

 

Categories
- Consultation Discourse Knowledge Oneness

Truth, Civility, and Consultation Part I

Unity and Truth are closely related. If two people argue about a matter both are wrong about it. Prevalent assumptions hold that truth can be known and should be sought by individuals.

Alternate epistemologies hold that truth should really be pursued as a collective, as a community, or in a social setting. This view maintains that truth can be discovered and investigated most effectively through loving and inclusive consultation, within increasing circles of participation. In this way, unity becomes the prerequisite of knowledge; Truth emerges through a combination of diverse perspectives and experiences. Unified groups and loving communities foster an environment in which shared needs come to the fore of the discussion, common sentiments are given voice, and universal solutions are propounded. United consultation acts as a conduit for collective understanding, it brings all members of the community into connection with others’ needs, creates collective vision, gives a sense of power over what is to be done, and inspires people to act on behalf of the common weal. Furthermore, unified discussion enriches and spreads widely the details and intricate workings of community infrastructure and with swiftness spreads the understanding of the problem, the parameters of shared resources, and suggests effectively the proposals of collective response. Great swiftness and ease characterize consultative approaches to problem solving. The emergence of a collective mind to accompany a community’s spirit becomes natural.

Categories
- Consultation Discourse Knowledge

Study, Consultation, Action, Reflection

An approach to the generation and application of knowledge within a learning mode occurs through a process of study, consultation, action, and reflection.

Science and religion are the two systems of knowledge and practice that strive to describe reality, and are studied in an ongoing and systematic manner, with humility and with the understanding of their complementarity. This study is undertaken for the purpose of informing action, to apply insights generated.

As reality is multifaceted and complex, and every individual has a unique perspective on some aspect of reality as an object of study, then consultation is the method by which a more accurate depiction of reality can be created. For consultation to be effective, the individuals participating must have purity of motive, humility, truthfulness, patience, and detachment. In an atmosphere of openness, mutual respect, and commitment to truth, individuals can exchange diverse views on reality, offering them to be critically and frankly examined, in a dispassionate and courteous way. The more individuals that contribute perspectives, the more facets of this highly complex reality will be illuminated.

Tentative insights into reality, through study and consultation, must be tested against reality for learning to advance. A goal and purpose of study and consultation is action – in particular to not only effect individual and collective transformation, but to learn about it. Thus, action in a learning mode must be unified and accommodate diversity, must reconceptualize mistakes as opportunities for growth, must aim to build capacity in all participates to become protagonists of learning.

For learning to actually take place, reflection on action is essential in order to analyze observations, modify conceptions previously held, and adjust subsequent action. This is both an individual and a collective endeavor – individually, realizing one’s capacities and how best to manifest them; collectively, as just with consultation, each person’s diverse views can provide a unique perspective.

Study, consultation, action, and reflection are interwoven aspects of a single coherence process of learning.

What are your reflections on reflection itself?

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Discourse Knowledge

Habits of Thought

Certain habits of thought also need to be fostered in connection with a culture of learning, often at odds with current society’s tendencies – three will be mentioned.  It is clear that society increasingly speaks with slogans.  To be able to analyze yet not reduce, to ponder and not dwell, to categorize but not compartmentalize are essential to form full and complex thoughts required of a learning mode.  To take science and religion as an example, there seems to be an endless quest to describe each of these vast systems using fewer and fewer words accompanied by clichéd pictures.  “Science flies you to the moon while religion flies you into a building” is one rather amusing one.  What is actually learned from this statement?

Society also breeds false dichotomies – many of which have already been mentioned: science vs religion, study vs action, individual vs collective, material vs spiritual, action vs reflection, mind vs heart, “us” vs “them”, etc.  They are all manifestations of fragmented thought, harmful to a culture of learning that seeks to understand the interconnectedness of all things.  Many stem from the general false dichotomy between being and doing.  These are two mutually informing aspects of one coherent human being;  an individual personally develops through service, and gains the impulse to serve through personal growth.

And thinking in terms of process, as oppose to society’s end-point oriented value system characterized by punctuated events, short-term vision, and instant gratification, is crucial in understanding that learning is a process that will proceed over time, will evolve in an organic fashion, will require sustained and long-term action and vision, and will never reach a definite conclusion.    Regardless of if current society has forgotten this fact, science and religion are both characterized  historical process, whether progressive unfoldment of revelation or progressive development of disease treatment.

Categories
- Empowerment Discourse Knowledge Oneness

A Culture of Learning

The choice to adopt assumptions with the intention of operationalizing them does indeed entail challenges – overcoming habits of mind, resisting corrosive social forces, understanding the dynamics of change, etc – however, the journey hardly stops there.  These assumptions need to be applied and tested within reality to assess the fruits they bear.  To this end, a culture of systematic learning must be fostered; one that is motivated by a human being’s two-fold purpose, one that draws insights from science and religion, one that approaches universal participation and regards all as protagonists in the generation and application of knowledge.

There are a number of principles that prove valuable towards creating a culture of learning – three here will be mentioned.  One is integrating study and action together.  When they are carried out concurrently, insights are tested against reality, questions arise through service, and understanding is enhanced in a coherent fashion.  Contrast this with the educational systems of society which heavily fragment theory and practice, to the point where whole fields, irreconcilable with each other, are created to encompass one fragment versus the other.  Operating within this mode of study and action, a posture of humility assumes extreme importance and value – that each individual contributes simply one perspective towards an evolving collective knowledge, which is tested through action, studied and refined by others, and does not belong to one or another person alone.  Rather, all are empowered to own the generation and application of knowledge.  Again, society denotes humility as passivity, weakness, inferiority, submission.  Far be this from the truth!  Rather, true humility comes from an understanding of the oneness of humankind – that we are all cells in the body of humanity, that we all can play a part in the great enterprise of rearing a world civilization, that no one individual is greater in station than another.  Finally, joining study and service with a humble condition compels individuals to not only encourage and accompany others on a path of learning, but also to find delight and happiness in the accomplishment of others.  For – again, drawing from oneness – the knowledge generated by another is collective and beneficial to all.  The service rendered by another is towards the whole community, and benefits all.  Assisting others in learning is just as valuable as learning itself, for all work together in a culture of learning.

Categories
- Consultation Discourse Justice Knowledge

Discourse and Justice, Part I

As a community of discourse we need to ensure that we develop the ability to read and examine other people’s views and thoughts on a given subject with fairness. This does not mean that we never reach conclusions or continuously consider new or erroneous explanations without an end in sight, but that we believe the truth exists as a conglomerate of all valid vantage points, in which the different perspectives of many hearts lend insight into the many facets of reality, complex and intricate as it is. To a large extent, the problems in the world today testify to how much we have neglected to consult as a global community on issues of communal concern, neglecting and marginalizing the views and experience of those most affected by our policies and decisions. Ironically the best conclusions, the authors believe, can only be reached when all sides have weighed in and proper consultation is allowed to cement the various view points in an understanding that leads to valid and worthwhile action.  Justice requires that multiple views be incorporated into an understanding of a multi-faceted reality. This is our destiny, in spiritual maturity, institutional structure, and social force of habit.

There are two extreme positions that we have noticed in characterizing public involvement in the discourses of society. When new comers come to the table of discourse on issues related to development, unity, science and its relationship with religion, peaceful resolution to international conflict, malnutrition, disease and poverty, we find that there is a tendency to fall into one or the other extreme position alleviating the difficult burden of studying the discourse at hand to familiarize oneself with its intricate and challenging substance. These are difficult questions and to be presumptuous about how long it will take for discourse to yield fruit on any issue, does no one any good. Patience is an indispensable ally. Humbleness is a must. And a willingness to learn and study, and never be arrogant in the face of new data, facts or even concepts is a whole life’s worth of challenge and success.