The Intersubjective Turn

Description

A first of its kind, this book maps out current academic approaches in higher education to second-person contemplative education, which addresses contemplative experience from an intersubjective perspective. Until recently, contemplative studies has emphasized a predominantly first-person standpoint, but the expansion and embrace of second-person methods provides a distinctive learning context in which collective wisdom and shared learning can begin to emerge from dialogue among students and groups in the classroom. The contributors to this volume, leading researchers and practitioners from a variety of institutions and departments, examine the theoretical and philosophical foundations of second-person contemplative approaches to instruction, pedagogy, and curricula across various scholarly disciplines.
Opening the Field: Second-Person Approaches to Contemplative Learning
Olen Gunnlaugson, Charles Scott, Heesoon Bai, and Edward W. Sarath

1. A Conversation on Intersubjective Approaches to Contemplative Inquiry
Mirabai Bush and Olen Gunnlaugson in Conversation

2. A Radical Approach to Second-Person Contemplative Education
Jorge N. Ferrer and Olga R. Sohmer
 
3. Critical Integral Education: School Counseling
David Forbes
 
4. Intersubjectivity and Blended-Learning: Turning Learning Spaces to Wisdom’s Place?
Joanne Gozawa
 
5. Intersubjective Insights from Teaching Contemplative Leadership
Lyn Hartley
 
6. From Me to We: An Experiment in Critical Second-Person Contemplative Pedagogy
Peter Kaufman and Terry Murray

7. Teaching (and) Being We (and) Not Me: Making Room for Multiple Subjectivities in Teaching Education
David Lee Keiser

8. Per-(Me-Thou)-ability: Foundations of Intersubjective Experience in Contemplative Education
Patricia Morgan

9. Nature, Human Nature, Human-as-Nature: For Cecil
Deborah Orr

10. On Earth as It Is in Heaven: Toward a Nondual, Integral Understanding of Intersubjectivity as Primordial
in Cosmos
Edward W. Sarath

11. Bhakti Yoga as Intersubjective Contemplative Practice
Charles Scott and Heesoon Bai

12. “Listening Dangerously”: The Inner Dimensions of Dialogue Training
Judith Simmer-Brown

13. Writing the Cauldron as Intersubjective Practice
Susan Walsh and Heesoon Bai

Contributors
Index

Sujets

• Mindfulness
• Mindfulness (Buddhism)
• Behavioral neuroscience
• Tertiary education
• Mind
• Educational psychology
• Body

Informations

• Publié par: State University of New York Press
• Date de parution: 11 octobre 2017
• Nombre de lectures: 0
• EAN13: 9781438467689
• Langue: English

Extrait

The Intersubjective Turn
The Intersubjective Turn
Theoretical Approaches to Contemplative Learning and Inquiry across Disciplines
Edited by
Olen Gunnlaugson, Charles Scott, Heesoon Bai, and Edward W. Sarath
Cover image by Olen Gunnlaugson
Published by State University of New York Press, Albany
© 2017 State University of New York
All rights reserved
Printed in the United States of America
No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher.
For information, contact State University of New York Press, Albany, NY
www.sunypress.edu
Production, Diane Ganeles
Marketing, Kate R. Seburyamo
Library of Congress Cataloging-in-Publication Data
Names: Gunnlaugson, Olen, editor.
Title: The intersubjective turn : theoretical approaches to contemplative learning and inquiry across disciplines / edited by Olen Gunnlaugson, Charles Scott, Heesoon Bai, and Edward W. Sarath.
Description: Albany : State University of New York Press, 2017. | Includes bibliographical references and index.
Identifiers: LCCN 2017000318 (print) | LCCN 2017026892 (ebook) | ISBN 9781438467689 (ebook) | ISBN 9781438467672 (hardcover : alk. paper)
Subjects: LCSH: Transformative learning. | Experiential learning. | Contemplation. | Intersubjectivity. | Education, Higher—Psychological aspects. | Education, Higher—Philosophy.
Classification: LCC LC1100 (ebook) | LCC LC1100 .I57 2017 (print) | DDC 370.11/5—dc23
LC record available at https://lccn.loc.gov/2017000318
10 9 8 7 6 5 4 3 2 1
Contents
Opening the Field: Second-Person Approaches to Contemplative Learning
Olen Gunnlaugson, Charles Scott, Heesoon Bai, and Edward W. Sarath
1. A Conversation on Intersubjective Approaches to Contemplative Inquiry
Mirabai Bush and Olen Gunnlaugson in Conversation
2. A Radical Approach to Second-Person Contemplative Education
Jorge N. Ferrer and Olga R. Sohmer
3. Critical Integral Education: School Counseling
David Forbes
4. Intersubjectivity and Blended-Learning: Turning Learning Spaces to Wisdom’s Place?
Joanne Gozawa
5. Intersubjective Insights from Teaching Contemplative Leadership
Lyn Hartley
6. From Me to We: An Experiment in Critical Second-Person Contemplative Pedagogy
Peter Kaufman and Terry Murray
7. Teaching (and) Being We (and) Not Me: Making Room for Multiple Subjectivities in Teaching Education
David Lee Keiser
8. Per-(Me-Thou)-ability: Foundations of Intersubjective Experience in Contemplative Education
Patricia Morgan
9. Nature, Human Nature, Human-as-Nature: For Cecil
Deborah Orr
10. On Earth as It Is in Heaven: Toward a Nondual, Integral Understanding of Intersubjectivity as Primordial in Cosmos
Edward W. Sarath
11. Bhakti Yoga as Intersubjective Contemplative Practice
Charles Scott and Heesoon Bai
12. “Listening Dangerously”: The Inner Dimensions of Dialogue Training
Judith Simmer-Brown
13. Writing the Cauldron as Intersubjective Practice
Susan Walsh and Heesoon Bai
Contributors
Index
Opening the Field
Second-Person Approaches to Contemplative Learning
OLEN GUNNLAUGSON, CHARLES SCOTT, HEESOON BAI, AND EDWARD W. SARATH
The Emerging Horizon: Second-Person Contemplative Approaches
As a number of readers will recognize, our initial forays into the subject of contemplative education brought us our first book: Contemplative Learning and Inquiry across Disciplines (Gunnlaugson et al., 2014). Since the publication of this first anthology, contemplative approaches to higher education have continued to make inroads into a wide swath of disciplines and academic fields. In our age of hyper-multitasking and increasingly digitally mediated lifestyles, consensus is growing among our colleagues and students that contemplative practice indeed offers a necessary corrective and a medicine that regrounds learners and academics in the territory of our lived experience, slowing down conversations and inquiry as a means of putting us in contact with the ruminative and contemplative ethos of our world wisdom traditions as well as emerging scholarship of numerous disciplines of contemporary science. Having pushed the boundaries of traditional learning theories and practices of postsecondary instruction and learning in the first book, we uncovered an interesting development at the close of that project.
As we finished editing, a pattern became evident to us slowly, like a photographic paper developing in the stop bath of a darkroom of our collective awareness. It wasn’t immediately obvious, but at some point the outline was clear: second-person contemplative practice! Noting how the first book had a number of contributions along these lines, we began to inquire further. Having extensively surveyed the literature, we came to realize that contemplative studies has until more recently emphasized a predominantly first-person standpoint—a response in part to the prevalence of third-person learning approaches that typify traditional academia. Roth (2006, p. 1805) points out that first-person approaches to contemplative experience involve exploring contemplation from a subjective position within the individual learner, while third-person approaches aspire to examine contemplative experience from an objective position that is presumed to be outside of us. But within the literature to date, insufficient attention has been given to contemplative pedagogy from second-person perspectives, which involve exploring contemplative experience from an intersubjective position that is represented spatially as between us, in contrast to inside us (subjective position) or outside us (objective position). To our thinking and in our research, the way forward from here was clear. And while we were not yet in a position to come out and declare this with our first book, as this project came to a close, the obvious began to slowly dawn upon us.
Initial rebalancing efforts to honor first-person forms of contemplative practice within the field of contemplative education have, for different reasons, led to an omission of second-person approaches that cultivate collaborative discernment, inspire deeper shared and coemergent contemplative states of knowing, and generally move learners and educator toward a more collective focus in their learning engagements. Unlike either third-person or first-person methods, second-person approaches offer the benefits of engagement not only within our own interiority but also between participants within the greater field of awareness and ensuing conversation. The expansion and embrace of second-person methods provide a distinctive learning milieu or context in which collective wisdom and shared learning can begin to emerge from a participatory rather than individual-centered ethos within groups, teams, and the classroom as a whole; this is what Wilber (2006) refers to as “the nexus of a we” (p. 153). As well, within the contemplative realm, the intersubjective can extend out into the more-than-human realms.
In no way denying the necessity for first- and third-person contemplative approaches or practices, the move to opening our interconnections within second-person approaches represents a filling out of the learning culture that is always already present in each classroom, though to varying extents either ignored or sidelined in favor of more traditional methods that are centralized in the individual learner.
Second-person approaches to contemplative education draw from various fields, including intersubjective theory, where we find the notion of the intersubjective field , which forms between any two or more persons where there are always at least three points of view: mine, yours, and ours together (Orange, 1995; Sarath 2013). Support for this work has surfaced within and more broadly across the fields of leadership development (Cunliffe Eriksen, 2011; Isaacs, 1993, 1996, 1999; Jaworski, 1996; Scharmer, 2009; Senge et al., 2004), dialogue education (Arnett, 1992; Buber, 1965; Gunnlaugson, 2006; Lord, 2007), consciousness studies (de Quincey, 2000, 2005; Hargens, 2001; Thompson, 2001), psychotherapy (Gergen, 2009; Lord, 2007; Orange Stolorow, 1998; Stolorow Atwood, 1996), creative arts (Kester, 2004, Walsh Bai, chap. 13 , this volume) with the collective improvisatory foundations of jazz (Sarath 2013), and collective intelligence (Atlee, 2003; Hamilton, 2004; Pór, 1995), among others.
In his proposal for a new field of contemplative studies, Roth (2006) advocates integrating critical third-person and first-person approaches to contemplative study. Yet despite these important developments, a peer-reviewed book of current scholar-practitioners’ accounts of second-person contemplative approaches to learning across higher education settings has not yet been ventured. As our last book project closed, after further conversation, we saw this omission as a clear occasion and call for the present book. Whereas, in our last book, we advocated making the turn to contemplative inquiry and learning, we have come to realize that it is time to extend this turn in the direction of a second-person scholarship of intersubjective methods.
Since that moment dawned on us, and through the development of this project, we have grown to appreciate the promise of how second-person contemplative approaches to learn