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PRACTITIONER-RESEARCHER  November 2010

PRACTITIONER-RESEARCHER November 2010

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Subject:

Re: Intangible Presence

From:

Lawrence Martin Olivier <[log in to unmask]>

Reply-To:

Practitioner-Researcher <[log in to unmask]>

Date:

Tue, 16 Nov 2010 08:07:09 +0200

Content-Type:

multipart/mixed

Parts/Attachments:

Parts/Attachments

text/plain (145 lines) , Polanyi Fischer & Mandell.pdf (145 lines)

Hi Nathalis

You responded to Joan's comment that is why it is not there, you need to have accessed the original communication I sent, to see and open the attachment. Nevertheless I have attached the essay in this communication as an attachment. Let me know you received it ok.

Lawrence

-----Original Message-----
From: Practitioner-Researcher [mailto:[log in to unmask]] On Behalf Of Nathalis Wamba
Sent: 15 November 2010 03:42 PM
To: [log in to unmask]
Subject: Re: Intangible Presence

Hi Lawrence,

Can't find the attachment!

Nathalis

----- Original Message -----
From: Joan Lucy Conolly <[log in to unmask]>
Date: Monday, November 15, 2010 1:13 am
Subject: Re: Intangible Presence
To: [log in to unmask]

> Thank you, Lawrence ...
>
> From: Practitioner-Researcher [mailto:PRACTITIONER-
> [log in to unmask]] On Behalf Of Lawrence Martin Olivier
> Sent: 15 November 2010 08:38 AM
> To: [log in to unmask]
> Subject: Re: Intangible Presence
>
> Hi all
>
> Found this 2009 article by Fischer & Mandell about Michael Polanyi
> an interesting read. Please see attachment.
>
> Lawrence
>
> From: Practitioner-Researcher [mailto:PRACTITIONER-
> [log in to unmask]] On Behalf Of Jack Whitehead
> Sent: 28 October 2010 07:50 AM
> To: [log in to unmask]
> Subject: Re: Intangible Presence
>
>
> On 28 Oct 2010, at 00:43, Ernie Stringer wrote:
>
> Jack,
>
> Loved the Polanyi quote. Particularly the part where he says,
> "Having decided that I must understand the world from my point of
> view, as a person claiming originality and exercising his personal
> judgement responsibly with universal intent, I must now develop a
> conceptual framework which both recognises the existence of the
> other such persons .....". For me this alludes to Buber's notion of
> an I-Thou dialectic that provides the mirror into our soul/self
> (through the Looking Glass Self), and the imperative to make these
> new ( or newly realized) meanings through dialogue. A process, I
> might add that is sadly missing in bureaucracies generally, and in
> our educational life.
>
> Cheers,
>
> Ernie
>
> Dear Ernie, Geisha, Sara and all... Just off for the first day of
> the workshop at Durban University of Technology and I couldn't
> resist sending the quotes below from Martin Buber which have
> influenced my research.
>
> Ernie - the sentence you have picked out above from Michael
> Polanyi's works is that one that helped me to move on from my
> positivist science background into dialectics and then into
> inclusionality.
> Geisha - the quotes I posted yesterday, from Michael Polanyi, were
> all from his book Personal Knowledge, in the reference I gave with
> the page numbers.
>
> The quotes from Martin Buber below are all from 'Between Man and
> Man'.  Martin Buber's I and Thou was one of the most influential
> texts in my life and continues to inform my understandings of I-You
> relationships.
> Sara - looking forward to seeing some of your videos....
>
> Love Jack.
>
> Here are the Buber quotes:
>
> Buber, M. (1961) Between Man and Man, London & Glasgow; Fontana.
> "If this educator should ever believe that for the sake of
> education he has to practise election and arrangement, then he will
> be guided by another criterion than that of inclination, however
> legitimate this may be in its  own sphere; he will be guided by the
> recognition of values which is in his glance as an educator. But
> even then his selection remains suspended, under constant
> correction by the special humility of the educator for whom the
> life and particular being of all his pupils is the decisive factor
> to which his 'heirarchic' recognition is subordinated. For in the
> manifold variety of the children the variety of creation is placed
> before him." (p. 122)
> "The relation in education is one of pure dialogue.....
> Trust, trust in the world, because this human being exists - that
> is the most inward achievement of the relation in education.
> Because this human being exists, meaninglessness, however hard
> pressed you are by it, cannot be the real truth. Because this human
> being exists, in the darkness the light lies hidden, in fear
> salvation, and in the callousness of one's fellow-men the great Love.
> Because this human being exists; therefore he must be really
> there, really facing the child, not merely there in spirit. He may
> not let himself be represented by a phantom: the death of the
> phantom would be a catastrophe for the child's pristine soul. He
> need possess none of the perfections which the child may dream he
> possesses; but he must be really there. In order to be and to
> remain truly present to the child he must have gathered the child's
> presence into his own store as one of the bearers of his communion
> with the world, one of the focuses of his responsibilities for the
> world. Of course he cannot be continually concerned with the child,
> either in thought or in deed, not ought he to be. But if he has
> really gathered the child into his life then that subterranean
> dialogic, that steady potential presence of the one to the other is
> established and endures. Then there is really between them, there
> is mutuality." (125-126)
> "But however intense the mutuality of giving and taking with which
> he is bound to his pupil, inclusion cannot be mutual in this case.
> He experiences the pupil's being educated, but he pupils cannot
> experience the educating of the educator. The educator stands at
> both ends of the common situation, the pupil only at one end. In
> the moment when the pupil is able to throw himself across and
> experience from over there, the educative relation would be bust
> asunder, or change into friendship.
> We call friendship the third form of the dialogical relation,
> which is based on a concrete and mutual experience of inclusion. It
> is the true inclusion of one another by human souls." (128)
>
> ________________________________
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