Engendering a love of learning

Author(s):  
Yuping Zhang ◽  
Peggy A. Kong
Keyword(s):  
Author(s):  
Rebecca LeMoine

From student protests over the teaching of canonical texts such as Plato’s Republic to the use of images of classical Greek statues in white supremacist propaganda, the world of the ancient Greeks is deeply implicated in a heated contemporary debate about identity and diversity. Plato’s Caves defends the bold thesis that Plato was a friend of cultural diversity, contrary to many contemporary perceptions. It shows that, across Plato’s dialogues, foreigners play a role similar to that of Socrates: liberating citizens from intellectual bondage. Through close readings of four Platonic dialogues—Republic, Menexenus, Laws, and Phaedrus—the author recovers Plato’s unique insight into the promise, and risk, of cross-cultural engagement. Like the Socratic “gadfly” who stings the “horse” of Athens into wakefulness, foreigners can provoke citizens to self-reflection by exposing contradictions and confronting them with alternative ways of life. The painfulness of this experience explains why encounters with foreigners often give rise to tension and conflict. Yet it also reveals why cultural diversity is an essential good. Simply put, exposure to cultural diversity helps one develop the intellectual humility one needs to be a good citizen and global neighbor. By illuminating Plato’s epistemological argument for cultural diversity, Plato’s Caves challenges readers to examine themselves and to reinvigorate their love of learning.


2013 ◽  
Vol 38 (2) ◽  
pp. 54-60 ◽  
Author(s):  
Ruth Knight

The Pyjama Foundation is an Australian charity working to improve the literacy and numeracy outcomes for children in foster care. The foundation delivers the Pyjama Foundation Love of Learning programme, a learning-based mentoring programme in which volunteer ‘Pyjama Angels’ visit children in care each week to read books, play games and engage in other learning-based activities.This study surveyed 121 Love of Learning mentors (‘Pyjama Angels’) to assess their perceptions of the relationships they had developed with the children they mentored and of the children's improvement in their literacy skills, a key aim of the programme.The statistical data analysis based on the structural equation modelling and multiple regression approach showed that several factors had a statistically significant impact on the mentors’ perceptions of the children's improvement in literacy skills: relationship with the child, child's engagement and tenure in the programme, and frequency of meetings. Age and gender of the mentors were not found to have a statistically significant impact on mentors’ perceptions of this improvement, while mentors’ perceptions of their relationship with the children was the most important factor influencing their perceptions of improvement in literacy skills. The study did not include objective measures of the children's literacy outcomes, so its results are limited to the mentors’ perceptions. However, this study offers valuable insights for mentoring programmes working with children living in foster care.


2021 ◽  
Vol 1 (1) ◽  
pp. 49-54
Author(s):  
Joseph Sheppard

This article explores the dynamics of equity and ergodicity in a psychological lab context including navigating consent (commitments) and transparency (debriefs). The article explores how evolutionary determinants are translated into competitive gameplay in human social interactions and how cooperative gameplay based on cultural stories counteracts harms associated with competition. Other themes that are explored is a love of learning at the center of cooperative storytelling. An Indigenous form of perspective-taking called etuaptmumk or "two-eyed seeing," developed by First Nations Mi'kmaw Elder Albert Marshall, is used as an example of ergodic intervention as a balance to cognitive biases. How are concepts of dignity and respect, as support for equity in needs, and a recognition of community member competencies and contributions, work to nurture a neurodiverse writing community where individuals can openly navigate consent, transparency, consensus, and inclusion? What are both the theoretical and practical implications of using multimodal expression such as writing on a neurodiverse community? 


2013 ◽  
Vol 49 ◽  
pp. 74-86
Author(s):  
Renie Choy

We live in an age wary of admitting that any institution has an essence, and this has posed a dilemma for the study of monasticism. Until relatively recently, historians of monasticism zealously sought out its timeless and immutable inner qualities rather than its many varieties. While acknowledging the changes in external form and circumstances, Adolf von Harnack’s Monasticism: Its Ideals and History (1881), Dom Morin’s L’Idéal monastique (1912), James Hannay’s The Spirit and Origin of Christian Monasticism (1903) and Herbert Workman’s The Evolution of the Monastic Ideal (1913) nevertheless pursued the stable qualities of monasticism which had survived the tides of time. Even in 1957 Jean Leclercq could still presume that monasticism had an ‘essence’, in a classic work translated into English under the title The Love of Learning and the Desire for God: A Study of Monastic Culture. To our twenty-first-century ears, such a monolith of a title, suggestive of the existence of a metahistorical ‘monastic ideal’, seems out of date. This essay approaches the subject of monastic historiography via an examination of Carolingian reflection on the monastic past, arguing that the significance of the ninth-century monastic programme lies in its effort to distil the entire received monastic heritage into a coherent and precise statement about the fundamental purpose of the monastic life. So we ask the question: when Eigil described Boniface and Sturm as spending a day away in a ‘sweet discussion about the life and manners of monks’, what exactly did he think they were talking about?


Florilegium ◽  
1986 ◽  
Vol 8 (1) ◽  
pp. 23-39
Author(s):  
Michael W. Strasser
Keyword(s):  

Author(s):  
Samir Simaika ◽  
Nevine Henein

This chapter describes Marcus Simaika's early education. Marcus began his education at the Coptic Patriarchal School, founded by Patriarch Cyril IV and entirely maintained by the Coptic patriarchate. At school, Marcus studied the Bible and learned Coptic, Greek, and Arabic. His father forbade him to learn any European languages, believing that they would distract Marcus from ecclesiastic studies and interfere with his plan of consecrating him to the service of the Church. In his memoirs, Marcus recollects most of his teachers, including Sheikh Muhammad al-Kinawi, his Arabic language teacher, and Mikhail Effendi Abd al-Sayed, his English teacher. The chapter also discusses Marcus's time at the Collège des frères des écoles chrétiennes, where he studied the French language.


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