Thanks Lawrence. Got it.
Nathalis
----- Original Message -----
From: Lawrence Martin Olivier <[log in to unmask]>
Date: Monday, November 15, 2010 10:11 pm
Subject: Re: Intangible Presence
To: [log in to unmask]
> 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:PRACTITIONER-
> [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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