ISSN 1392-5016. ACTA PAEDAGOGICA VILNENSIA 2013 31

MOKYTOJO PROFESIJA: YPATUMAI IR IŠŠŪKIAI Teacher in Oneself and with Oneself

Margarita Kozhevnikova, Ph.D. Institute of Teacher and Adult Education, Russian Academy of Education, St. Petersburg, Russia e-mail: [email protected]

The article is intended primarily to consider “teacher’s self-consciousness” as a category of philosophy of education and to identify the range of problems that can be associated with it. The author examines the approaches to the problem presented in the modern Western and traditional Eastern (Buddhist) educational thought regarding the description of the phenomenon of teacher’s self-consciousness; the processes of its functioning; the problems connected with it, such as gaps in teacher’s identity and other; opportunities for its cultivating, etc. The author’s idea is that teacher’s self-awareness can be revealed and developed through a special teachers’ workshop of philosophical self-determination; so, the conclusion of the article includes some remarks based on reviewed traditions, which should be taken into consideration in terms of such course. Key words: philosophy of education, teachers’ self-consciousness, reflective teaching,

The questions of subjectivity in education? How social and personal identities relate to teacher’s The role of a teacher could be understood self-consciousness? What would it mean differently, but in all cases a teacher is placed between a student and society, or concerning the gaps and unity in teacher’s a student and culture, or a student and consciousness? How does “I” as a person the cognizable world. Then, why do we and “I” as a teacher relate to each other, decide to talk about “teacher in oneself” i.e. is there a freedom to be oneself and a or “teacher with oneself”? The problem duty to be a teacher or vice versa, a duty to which is implied by the title is teacher’s be oneself and a freedom to be a teacher? self-consciousness. But how relevant is How teachers’ “possible”, “existing”, and the problem of self-consciousness to the “obligational” aspects are interconnected? process of teacher’s activity inseparably Which parameters could be relevant for involved in relations with students? Would the description of self-consciousness? May the issue of teacher’s self-consciousness teacher’s self-consciousness be cultivated be somehow useful, have any practical in general? What is the role of conscious- value? For example, how does teachers’ ness of one’s mission for teacher’s activ- self-awareness influence the principle ity? How does “here and now” construct

95 the actor’s consciousness in the temporal to be able to define the goals and objec- stream together with all other elements? tives by themselves, together with the stu- The category of teacher’s self-con- dents; to make professional self-reflection; sciousness is normally explored by psy- to master a professional discourse of the chology. However, the very circle of teacher’s conceptual texts, etc. questions concerning self-consciousness These requirements can be truly realized traditionally had a philosophical character, only if the position of the teacher changes. and to reveal this character and philosophi- This means that, earlier the teacher had as cal content of the category by analytical, usual an executor’s position. Getting all di- hermeneutic and other philosophical meth- rectives from a higher authority, the teach- ods is the goal of this discussion, espe- er passed the corresponding directives to cially in connection with the above raised students. That position was fully consistent questions which became the impetus and with the whole ‘transmitting’ pedagogical objects for writing this article. Also, inter- ideology. The present pedagogical ideol- estingly, besides education of the modern ogy needs an educator who would be a real Western world, this problem had its history subject by oneself; this implies the active in Oriental traditions, particularly, in Bud- professional teacher’s consciousness, i.e. dhist philosophy of education, giving us personal self-awareness of the teacher, more materials with remarkable examples embodied into his / her teaching activities for consideration; so, an important object (Kozhevnikova, 2013, p. 146–153). of the article is to clarify the specific po- Also, especially in the context of ‘per- tential of both traditions, which can be of manent reforms’, self-consciousness is of value for solving the mentioned problems. great need for an educator in order to make his / her self-regulation of the activity pos- Topicality of the ‘teacher’s sible. In particular, self-consciousness is necessary to bridge the gaps existing in self-consciousness problem the self-image of an agent. Almost eve- in Russia ryone would acknowledge the problem Does the question of the teacher’s self- that the image of a teacher is often disin- consciousness have any practical value? tegrated for a teacher in himself and for Looking at the situation in Russian educa- the students, being fragmented into such tion today, we should answer ‘yes’. The elements as the social hierarchical role, the main features of the educational system professional function of a training master, here nowadays are the reforms which are the role of a participant of educational re- directed to develop a new student-centered lations, and finally a personality outside of paradigm and which took a shape of chang- the professional framework. Another com- ing the state educational standards (now monly appearing gap is the one between Federal state educational standards of the the ideal self of a teacher (a set of norma- 2nd generation), implementing new re- tive notions, which are mostly imposed) quirements for teachers (Dautova, Sokolo- and his real self. Since the very unity of the va (eds.), 2013). In particular, these new personality’s aspects is the feature charac- requirements imply the need for teachers terizing self-consciousness, the very pres-

96 ence of such gaps should be recognized as fective teaching. For example, Kathleen a philosophical problem. M. Bailey described her experience of re- flective teaching: “Every day after class I Problem of ‘teacher’s write in my journal. I try to be aware of self-consciousness’ in the world my strategies for setting the tone, com- educational theory and practice municating my expectations, establishing my expertise, winning the students’ trust, In the world, during the last two decades and getting them to talk. I decide there is this topic was touched in different ways. the potential for practical and theoretical One is in connection with the “reflective insights from my investigation and find I teaching”, developed as a strong trend in have accidentally begun a research project, research, theory and practice of education which might at some point be useful to (Schön, 1983, 1987; Zeichner & Liston, other teachers, as well as might help me 1987; Calderhead, 1989; Edge, Richards, to understand my own teaching” (Bailey, 1993; Tremmel, 1993; McLaughlin, 1999; 1997, pp. 1–19). Pollard, 2002; Fichtman Dana (ed.), Yen- In research and the practical field of dol-Hoppey (ed.), 2008, etc.). Another one teachers’ identity, self-observation and is the field of educational research,- de keeping a journal also play an important voted to teachers’ inner life (Palmer, 1998, role since, as J. M. Newman articulated 2004, etc.). Also, it took place in the fields in the article “Uncovering Our Assump- of teachers’ authenticity (Grimmett, Neu- tions”, ‘the incidents which help us change feld, 1994; Cranton, 2001; Brown, 2002, as teachers aren’t big events – they’re the 2003; Kreber, Klampfleitner, McCune, small everyday ongoing occurrences” Bayne, Knottenble, 2007; Brook, 2009, (Newman, 1987, p. 3) etc.), teachers’ identity, self-knowledge, The intern Krista Yerkes shared her sto- subjectivity, thinking, mentality, personal ry of uncovering assumptions and reveal- knowledge (Clandinin, 1987; Carlgren, ing herself as a teacher during one year of 1991; Dadds, 1993; Hamachek, 1999; Stu- the internship program called the Profes- art, Thurlow, 2000; Britzman, 2003; Co- sional Development School (program of chran-Smith, 2005; Oakes, Lipton, 2003; the Pennsylvania State University and the Olsen, 2008; Clarke, 2009; Stillwaggon, State College Area School District). She 2011; Reichenbach, 2012, etc.). started her notes (comprising such chap- Reflective educators are supposed to ters as “Who is Krista: A brief biography of develop the ability to keep themselves in my experience”, etc.) with the questions: the focus of their attention and carefully “What is teachers’ identity? … How does reflect on all details of their teaching ac- one act like a teacher? What qualities do tivities in order to make informed deci- teachers possess?” (Yerkes, 2003–2004). sions about how to improve their practice. Among many small stories of everyday As a result of such self-attention and self- occurrences, she wrote some key insights: enquiry, teacher’s self-knowledge changes “Teaching is a lot about searching and in the direction of a better self-understand- during this program that seemed to be one ing, more adequate relations, and more ef- of my top priorities – discovering who I

97 was as a person and then being able to dis- interactions with other people and artifacts cover who I was as a teacher”. ‘Becoming a (material and ideational) which gave an teacher is personal. A phrase I have contin- opportunity for mediating individuals’ un- ually heard throughout my year in the PDS derstandings and for inviting participants has been “you teach from who you are”, into specific ways of “seeing, valuing and which would imply one actually knows believing” in similar ways as those used who he / she is” (Yerkes, 2003–2004). for members of the profession in order to So, what teachers do “from inside” in learn how to share a “professional vision” the above described projects they listen (Goodwin,1994). Once one obtains such better to their own personal experience a vision, “the interpretive lens becomes making this experience distinct and thus transparent or naturalized” (Jurow, 2009, available to work with. On the other hand, p. 279). The day of the retreat included they look at themselves as “from aside” sessions and time for individual reflection. during the reflective process for critical Sessions began with sharing what was go- observation. As a result, they gain many ing on in participants’ lives, afterwards advantages, particularly they become able revisiting the norms of the group. Later to change some problems which seem to during the day they had to discuss “other be fully dominant into relative, contextual things, which would start in the whole and local ones. group and then continue in small groups The theory and practice of “teachers’ and / or with individual thinking, writing inner life” demonstrates an example of or creating in relation to the materials” and the experience of Transformative Profes- in the end to continue it within the “Clear- sional Development (TPD) programs in ness Committee session”. In terms of those which self-conception is the central no- discussions, “the tone and feeling” and the tion and whose tagline reads “reconnect- specific words and phrases that the partici- ing who you are with what you do”. The pants used played an important role. The TPD retreat series for public school lead- facilitators provided the group with textual ers, called the Courage to Lead (CTL), was materials, included “a number of handouts described by the researcher who attended describing the assumptions of what they four retreat weekends that took place in a called the Courage work and poems and naturally beautiful environment). short essays that were explored in rela- As the main concept of this project, Ju- tion to the notion of the self” (Jurow, 2009, row defined ‘an essential self within us that p. 281). needs to be revealed so that we can act and Among the main conclusions of the re- believe in ways that are better aligned with searcher were such impressions as “retreats our personal truth’ (Jurow, 2009, p. 277). made the elusive inner self palpable and How educators can come to take on this analyzable”, which was attained “through of the self? The program of retreat three main practices: (a) modeling multi- activities, though focused on understand- ple ways of talking about the self, (b) ritual ing the inner self rather than the external experience of the self in relation to com- qualities and entities, involved an inten- munity, and (c) connecting the self with sive discourse consisting of the talks and a natural order”. ‘Participants were intro-

98 duced to the concept of a connected self qualities of a “good friend” were listed: (…) aligned with the CTL perspective, the (1) in the volitional aspect – “to be higher one that was constant, vulnerable, connect- than a student”, i.e. to be morally strong, ed to others and to the world and a source (2) in the emotional aspect – to have a of wisdom’ (Jurow , 2009, p. 282). peaceful state of mind, (3) in the ration- All these forms of dealing with teach- al aspect – to have a superior wisdom as er’s self-consciousness include an active compared with that of a student. and critical reflection and viewing one’s Mission of a teacher. In Lohiccha own self in interactions with others. But Sutta (Digha Nikaya, 12), the Buddha the topic of self-contemplation reminds discusses the question: “What one person Western researchers about the great po- can truly do for another?” clarifying the tential of Oriental traditions in this field, teacher’s social mission. Starting with a particularly of Buddhist ones, such as discussion of the relationships of people (Tremmel, 1993). So, let’s look at the spe- in society, the Buddha gives the example cific phenomenon of ‘teachership’ in Bud- of a ruler and his subjects. By analogy, the dhism1 known as the Guru (Sanskr.) or teacher’s mission is approved as socially (Tib.) social institution. justified: it is to share all that one had got – the total product of society. The teacher’s Introduction into “teachership” mission regarding Others as individuals, in Buddhism according to the early Buddhist tradition, is “to open the path that leads to happiness, In the Buddhist educational culture and to close the false paths, all that the teacher thought, the category of self-consciousness who wants to benefit his students should has a high priority. Future teachers in Bud- do” [Majjhima Nikaya, 19 – Dvedhaavi- dhism learned that a teacher meant ‘good takkasutta]. In Buddhism, the company’, ‘good’ or ‘virtuous friend’, be- teacher’s mission with regard to Others is ing a precondition for the way of learning “to bring them to actual maturity” (Large (Samyutta Nikaya, Vol. V, Mahavaggo, ). Samyutta 44, Ch. 6). In the Buddhist tra- In spiritual or mental aspects, the dition, the whole corpus of texts devoted mission of a teacher is an insight or dis- to this topic was developed; this is Mitra- covery of the content of teaching (which, Varga – “Section about Friends”. Defined despite its personally-specific character as a “friendly educational community” declared in Buddhism, is objective in its position and the social function, it became meaning of the universal laws, the “imprinted” in the self-consciousness of fu- of things). Buddha defined it as follows: ture teachers. In the same text, the required “Regardless of whether Tathagata appears or not, there is a treasure, reliability and 1 Buddhist Canonical texts considered here belong truth of this teaching: “All processes are to the and Indo-Tibetan traditions. The first ones are cited by different English translations in the impermanent”. Tathagata directly cogniz- author’s adaptation, with titles according to the tradi- es it, reveals it. By directly cognizing and tional classification of the Canon; the second ones revealing it, he proclaims it, teaches it...” are cited in the author’s translations from Tibetan, if no other case is mentioned. (Anguttara Nikaya III. 134, Dhamma-ni-

99 Sutta “Law of Dhamma”). Thus, the ten”. The Buddha said: “Some teacher has described objectivity of teaching implies not succeed in his goal... and not having its universality (multi-faced universality) reached his own goal, he teaches students and, as a consequence, its openness to by stating: “This is for your benefit, this critical cognizing, particularly the possi- is for your happiness...”. The first essential bility for one in the “pre-teaching” stage quality is the following: the teacher must to make it a subject’s domain, one’s own, embody what he teaches. Thus, in Ratha- and later, at the stage when he becomes a vinita Sutta (Majjhima Nikaya, 24) the teacher, to “proclaim it, teach it” from his Buddha describes one who is able to teach own inside. others by the words: “Having little desires Buddha as a teacher articulated his po- himself, he teaches others about having sitions, his mission, role, motivation by the little desires. Himself being satisfied... he “the language of identity”, containing all teaches about satisfaction ...“. This means the above-mentioned aspects generated by the teacher must first identify what he is, his self-identification as a teacher. what exactly he has got in himself, and only then to teach these very things. Qualification requirements Making a critical analysis of cases of for Buddhist teachers non-genuine teachership, the Buddha ex- plained that the cause of all shortcomings In the Buddhist tradition, there are certain was passion (essentially, every egoistic qualification requirements for teachers. desire). What does it mean? It means all They constitute the “normative” element in motivations mixed with a desire for things, the self-identity. Besides the qualities con- fame, power, success, reputation. The nected with the above-mentioned “three authentic teachership is being motivated practices” (morality, meditation, and wis- purely by selfless service. dom), there is a list of ten qualities, which And we should understand how all includes the aforementioned three: 1) self- these regulatory requirements would tra- restraint, since “it is impossible to subdue ditionally function in Buddhism. They ex- others before having subdued oneself”; ist not so much for the external evaluation 2) peace of mind, and 3) the “realiza- but for teachers themselves to be used as tion” or insight: ‘accomplishments supe- criteria in critical self-analysis in order to rior to student’s’; knowledge of teaching; correct one’s own flaws and errors. Also, diligence; comprehension of reality; elo- the methodological function serves for fix- quence; love; restlessness (Tsongkhapa, ing normative characteristics in their self- 2009, pp. 54–57). The main requirements consciousness. Teachers used these texts are related to teaching, to oneself, and to as the basis for their analytical meditations students. consisting of multiple repetitions of the In Lohichcha Sutta, the Buddha named internal experiences occurring in all areas primary requirements for a teacher as the of the personality (understanding, emo- need to achieve one’s own goals in the de- tion, motivation, perception). As a result velopment, and along with it the responsi- of being mastered, these processes would bility for the fact that “students do not lis- become habits.

100 Teachers’s “actually existing”, stressed this by the analogy with the search “possible” and their work with of the road to the city. It is important to “obligational” find someone who would show the way to Rajagriha, knowing it himself. However, if It is easy to understand that the major gaps the one to whom it was shown would not in the integrity among the areas of “I” arise follow this correctly shown road, it is not on the borders of the “actually existing”, the fault of the man who has shown it. The “obligational” and “possible”. How is this teacher Buddha defined his role as follows: problem treated in Buddhism? “The Tathagata is the one who shows the The very foundation of requirements way” (Majjhima Nikaya, 107 – Gana- for the teacher is his supposed coincid- kamoggalana Sutta). In the Buddhist termi- ing with the teaching in the state of direct nology, the word “teacher” was translated cognition or “personal reality” as formu- into Tibetan as “ston pa” – “showing”. lated by Ven. Mahasi (Sayadaw, The teacher, in spite of all his (her) re- 1966). This means that the boundaries sponsibilities, accepts the fact that he (she) of the teaching in which the person is a has not power to shape the student accord- teacher are determined by the limits of ing to his (her) own project. The student his “actual existing” or his “personal real- has “his (her) own ” which is some- ity”. However, the latter refers to the emer- thing given, not allowing to consider the gence of the teacher’s self-awareness con- process of teaching as directly embodying stituting the very core of the whole process the project and will of the teacher. Thus, of becoming a teacher. From the Buddhist the teacher’s position means, despite the point of view, the teacher becomes such situation, to leave open opportunities for for the student only if he can share with the a teacher and for students, following the learner the meaning of life as searched by “principle of uncertainty”. The need for himself. Therefore, it is most important for the principle of uncertainty is confirmed a teacher to obtain the “inner core” i.e. his / by the negative experience of all the anti- her “personal reality”. In Buddhism, it is humanistic modern manipulative technol- supposed that the first thing which should ogies based on the “certainty” of man. The be done by a teacher is to bring oneself as Buddhist open perspectives mean that the a subject of teaching to the fit state, and possibilities of both teachers and students everything else would go as by itself. The are described as the “Buddha nature”, and problems of specific methods appropriate this very nature is referred to as the “in- to the student’s situation of and specific ner teacher”. It turns out that the teacher training techniques were left by the tradi- addresses the student in order to stimulate tion mostly for spontaneous solutions of a him (her) by referring to his (her) own “in- teacher in the process of teaching. ner teacher”. This principle was noted by However, what is “obligational” in H. Hesse and revealed in the story of the teacher’s identity in Buddhism does not teacher Buddha and Siddhartha. include external demands of success, i.e. Tne inner teacher is the authority to a teacher cannot be responsible for the which one may apply oneself, and it is ex- achievements of the student. The Buddha pressed in the concept of “natural race af-

101 filiation” (Tib. rang bzhin gnas rigs), which even more closer are feelings, sensations sometimes is described as the “Buddha (that’s me who sees, touches; pain reaches nature”. It can be realized by a human be- the “I” target without error). ing in a perfect state as a result of his (her) Buddhism, not excepting the notion of development. “I”, in order to define the base of human In this way, “actually existing”, “pos- identity uses the classification of the so- sible”, and “obligational” are related in called five psycho-physical aggregates (Skt. the Buddhist notion of teacher’s identity. ) which are groups of elements of Moreover, if according to this system “ob- the “individual existence stream”: (1) the ligational” is based on teacher’s “actually “form” – physical, sensory, (2) “feeling” – existing” “personal reality”, then for the pleasant, unpleasant, neutral basic feelings teacher to discover what “personal reality” and emotions, (3) “discrimination” or rec- is becomes his (her) “obligational” aspect. ognition, 4) “formative factors” – second- In particular, this concerns the question ary functional elements of the psyche such about the necessity for a human being of as motivation, attention, etc., also mental the teaching function. What do we mean states (hostility, conscientiousness, kind- by teachership? Cannot a computer imple- ness, etc.) as well as the tendencies laid in ment it? Can teachership happen without a the mind, (5) “primary consciousness”, the person having a face? And how significant perception level (visual, audial, etc., in- is this face in terms of the teacher’s influ- cluding also “mental”). ence on us in our life? The text says: “There is a case when The buddhist answer is that it is funda- an untrained ‘crowd’ man... takes the form mentally important. The participation of a for “I” or believes that “I” has a form or particular person, a particular individual in that the form exists in “I” or “I” exists in teaching is essential for the reason which the form. He takes the feeling for “I” ... the was described as a “personal reality”. discrimination for “I” ... formative factors for the “I” ... primary consciousness for Description of self-consciousness the “I” (Majjhima Nikaya 44, Culavedalla In the process of self-consciousness, one Sutta). What is described here is the situ- moves among grosser (distant from I) and ation of an average ordinary person who subtler (seemingly closer to I) levels. Start- in the process of self-consciousness gropes ing from the grosser developed level, we the boundaries of I and defines it by identi- can observe thoughts about oneself, analy- fying with elements of various types. sis and concepts, which one would easily But we should keep in mind that even decide not to consider as oneself but as the when speaking of an untrained “crowd content of one’s mind. Orientations of the man” Buddhist philosophers meant that self in the world, expressed in the form of this person took for “I” not literally the relationship or position, are more basic. content of all the above-mentioned psy- Further on, there is a way to the image of chic levels, but the functional elements the self, inward, thinkable and metaphori- themselves, separated from their content. cal, or visual, not thinkable, but perceived. Then, what would be possible for a Closer are the intentional impulses, and “trained man”? In Indian and Tibetan tra-

102 ditions, there was no doubt it could be pos- tation is something which one can and sible to observe the “stock” of elements, should work with; it can and should be at least in large groups, those five or the transformed, and thus it is what could be largest – body and mind. Even untrained and should be taught. (In fact, this posi- people in the introspective process can dis- tion also challenges raising the question: criminate perception from thought, image to what extent self-consciousness keeps to from word, sense from desire, etc. How- be self-consciousness without becoming a ever, to discriminate the perception from field of manipulation if it is directed from the perceived image, the thought from the the outside?) content of thinking, the feeling from pain, Thus, the Buddhist tradition sug- the intentional impulse from intentions a gests teachers for considering and prob- specific culture of contemplation and anal- ably adopting some key ideas of teacher’s ysis is necessary. identity, expressed on the level of meta- A “trained man” is able to consider all phoric images; most famous of them are these different elements seemingly pre- a guide, a mother, a doctor, an adult. Each senting the “self”, distinguishing between of them reveals some important aspects of them like people distinguish peas and dif- the teacher’s identity. A guide is the one ferent grains, pulling them out of the bag, who knows, sees clearly, directs others. A and such a person comprehends how the mother is the one who is loving and com- seeming representation of the self” is not passionate to children, regardless of their these elements and is not something apart attitude, who sacrifices herself in their ser- from them, does not exist “on them” or “in vice. A doctor is the one who is intelligent them”, does not include them, etc. and saves others from severe problems. An The deepest level which is not subject adult is the one who acts without näivety, to the usual discernment in reflection is the who can use mundane conventions with- profound consciousness which in the early out taking them seriously, like a magician Buddhist tradition is described as the “fac- produces illusions not believing in them, tor of life”, the very stream of animation who “for the sake of bringing beings to or life, which is present even in dreamless maturity” “plays reality” (Conze, 1975, p. sleep, in Mahayana described as “the mind 54–55). Most importantly, the adult has a of clear light”. It is available only to the specific motivation which is responsibility perception of yogis who have reached the for oneself and for the “childish people”. highest concentration. Then, the teacher’s position in rela- tions with students was thoroughly dis- cussed and conceptualized. Despite all Cultivation of teacher’s identity their higher achievements, teachers were and attitudes described as having the model of humble Self-consciousness is not just a matter of self-awareness and behaviour. ‘academic interest’ for Buddhism, as a wrote that the teacher “sees himself lower tradition with purely practical orientation. than all others in his modesty” (Aryadeva, Self-consciousness, especially teacher’s Four hundred verses, V. 117). This model self-consciousness, in Buddhist interpre- means the cultivated Mahayana attitude

103 to take oneself as less significant as com- the state of activity, which represents com- pared with others. In addition, if we talk pletely opposite processes. about the roles notably forming the self- consciousness of an actor, here it is con- Teacher’s self-consciousness sidered possible even that the teacher may during the three stages take the role of a student by learning some- In general, according to Buddhist educa- thing from a student. This approach helps tional ideas, three stages should be iden- to soften the tough status of a teacher and tified within each period of a particular to see that the roles are interdependent and teaching. The first is the setup stage which not inherently existing (Aryadeva, Four is the transition and preparation for the pe- hundred verses, V. 112) . riod of proper teaching; in that time, what In the Buddhist tradition, it is consid- is possible is the discursive work with the ered to be important to teach teachers to teacher’s self-consciousness regarding the develop special psychological attitudes future. There are particular tasks at this to teaching, which enter a teacher’s self- stage for the teacher and for the student, consciousness. Thus, the Buddha said including (1) getting awareness of the that one could teach others only in case teaching’s context and reasons (needs) and of having five attitudes: (1) “I will teach (2) developing the motivation. step by step”; (2) “I will teach according The awareness of the teaching context to the law of cause–effect (karma); (3) “I and reasons means that teachers undertake will teach because of compassion, out of personal goal-setting activities, thereby wish to help” (4; “I will teach selflessly”; overcoming the external conditional- (5 “I will teach not neglecting myself and ity. Accepting the reasons for activities others” (Anguttara Nikaya, V. 159, Udayi in one’s self-consciousness as one’s own Sutta). The first and the second are cases means the actor’s freedom. Besides, it is of making plans for the future teachings important to tie the goals of different levels in the most general, strategic manner. (in terms of the gaps’ problem) in teachers’ The third and the fourth are the definition self-consciousness. Thus, in Buddhism, and clarification of motivation. The fifth there is a relation of the “goal for one- means determining one’s own position in self” and the “goal for others” and among the relationship with students. the first relation of the “temporary goals” The situation of considering those key and “long-term, ultimate goals” which are images and attitudes regarding one’s iden- most influential to the man’s conscious- tity is certainly the case of discourse which ness. In Mahayana, a person following the happens for a teacher when making plans, proposed logic of relating goals comes to etc. prior to the act of teaching or making the point that the goal of his own happi- an analysis at the conclusion of teaching. ness is derived from the goals of serving The state of contemplating the “self” while Others. So, these goals become fully con- pacifying all excitements and active proc- sistent. If there should be a consistency of esses, the deeper level which should be goals in the self-awareness of teachers and understood as a proper self-consciousness students, then their common goal is the is another matter. Also, a different case is simplest case of consistency. The above-

104 mentioned case implies for teachers and Teachers’ motivation is discussed in students consistency as a result of becom- many . In particular, Arya- ing conscious of their interdependence. in the fifth chapter of his “Four hun- Thus, their goals also become interde- dred verses” writes that “the teacher is pendent. committed to goodness of the student, and Motivation is one of the most demon- that’s why he should honour and serve the strative elements manifesting the teacher’s student”. Since the identity of the teacher self-consciousness. Motivation is what embodies the image of an adult, the teach- one finds in oneself as the most subjective er is motivated by the goodness of Others. source, what one discovers oneself as “from The student in his description embodies one’s own side”. The person learns about the image of a “childish man” not knowing his her own wishes directly. The definition what is goodness even for himself. of one’s own motivation requires only hon- The second stage is the proper act of esty in relationship with oneself. And, cor- teaching when the educational practices respondingly, honesty in this case implies must meet the set goals. Can activity be only one’s wish for self-consciousness. a proper circumstance for the process As regards developing the motivation, of self-consciousness? In fact, from the there are special preparatory techniques Buddhist point of view, activity becomes prescribed to teachers, aimed at clarifying the main test of the position of “self” in the teacher’s motives and consciousness. the teacher’s self-awareness, clarifying As an ideal, the content of these is the lov- whether the self does not protrude where ing motivation. It is considered possible in it is not necessary. Also, it shows whether the Buddhist tradition to develop even such there is any bias in the “self”, its degree an intimate feeling, as love, which enters of adequateness, and how useful and effec- the very core of human self-consciousness tive is the full range of self-cognition (i.e. (indeed, in many respects, people are what the position, the adopted role in relation- they love). To develop love for Others, ships, self-image, self-concept, self-feel- Buddhist practitioners first have to master ing, etc.). However, activity is obviously the model of perceiving Others in the im- a time for extroversion when the “return” age of beloved ones (preferably in the im- of the teacher into his own self (for check- age of mother). Then they learn to engen- ing plans, self-inspection, self-assessment, der love and compassion regarding friends, etc.) would be excessive, creating extra later on regarding strangers, then enemies, difficulties in the course of his own acts and finally all beings. On the basis of such and interactions with students. Is there any love and compassion it becomes possible place then for thoughts about the self or for to develop the motivation of service to keeping attention to the self-concept? Or Others. will these become obstacles? Maybe only To generate the specific teacher’ moti- the levels of image, feelings, motivation vation, first one is prescribed to think about continue to operate in self-consciousness oneself as a doctor, about the teaching as at this time. a medicine, and then to cultivate love for Spontaneity is the main motto of this students (Tsongkhapa, 2009, p. 44). stage. At this moment, is there a place for

105 thoughts about ‘self’, for attention to the done good. It was good. Let it cause even self-concept? Their appearance will be- greater goodness in future!” Thus, the come an interference, too. As it is consid- mental, volitional directing the results of ered in Buddhism, only what has already the already completed educational process been laid in consciousness before as a to a more general direction, towards ulti- habit, as mastered models, or as latent im- mate goals increase the single motivation prints would work. These very imprints stream, promoting the integration of the generate impulses of spontaneity. What educator’s personality and thus increasing continues to operate now are the levels of his self-consciousness. the image, feelings or motivation in self- Then, it is also possible now for the consciousness, and the actor who has been teacher to work with self-consciousness preparing for this event is now experienc- with regards to the past. In this case, they ing the fullness of existence, in which his use reflection which is taught in the Bud- self-consciousness appears to be integrated dhist tradition. Buddha advised to train with the action. oneself with the thought: “I’ll be purifying In the Buddhist tradition, there are no my body actions by repeated reflection. I’ll regulations concerning the management be purifying my speech actions by repeat- of teaching activities. Most methods are ed reflection. I’ll be purifying my mind referred to the stage at which the teachers actions by repeated reflection”, reflecting have to “prepare themselves” (in many re- in one’s observation like in a mirror one’s spects preparing exactly one’s self!). And own conduct of the body, speech, and at the main stage for teachers, activity mind (Cula-Rahulovada Sutta). Buddha consists in natural (spontaneous) bringing explained that a similar pattern of behavior the teaching content from their inward out- confronts lies and insincerity. Purification wards. demands reflection, but first it demands the The third stage is the final one when very desire to reflect why Buddha attached the teacher and students need reflection great importance to generating special at- and the awareness of their fulfilments, titude regarding purification (or self-criti- realizations, actualizations. Also, this is cism) and self-observation: “I’ll be purify- the time for the action of “rejoice” which ing my own actions ... by reflection”. methodologically is intended to stimulate Thus, according to the Buddhist tradi- the emotional expression of this awareness. tion, three states of the teacher’s self-con- Essentially, this is the cultivation of aware- sciousness are possible, which are the state ness. While the action was happening, re- of a contemplator, the discursive state, flection was impossible. But now one has and the state of action, and all periods of to combine action with self-awareness, the teacher’s work with his own self-con- recognizing what should be maintained sciousness are significant for his proper as corresponding to one’s goals, values, activity of teaching. The discursive state and understanding. Thus, this goodness implies that there is a split of three times is being strengthened and enhanced by into separate the past, the present, and the thought and intention, increasing its scope. future in self-consciousness. This state Therefore, the teacher thinks: “We have appears prior to the teaching stage when

106 the teacher primarily develops the motiva- on education, his understanding of his own tional components of self-consciousness perceptions of himself as an individual and in analytical meditations, as well as during educator, rethinking the normative notions the completion stage and later when the on the role of the teacher, etc. Thus, the au- teacher is referring to self-consciousness thor’s idea is that teacher’s self-awareness and uses reflection, and then analyzes the can be revealed and developed through material of reflection. The teacher’s self- a special “teachers’ workshop of philo- consciousness in the state of action con- sophical self-determination”. Similarly as nects the past (all that was laid in it) and philosophical knowledge as a whole is the the future (which is included in “own” and “consciousness of consciousness” (He- “I” as directionality) in the present, thus gel) and self-consciousness is in the core obtaining its dynamics. of philosophical problems, “teacher’s self- While absorbing into “here and now” consciousness” could be regarded also as a by a one-pointed contemplation, the Bud- kind of a base for the philosophy of educa- dhist teacher becomes able to his refer tion. From it, the latter is being deployed to own field free from fantasies, superfi- as its projection in the same manner as cial constructions, and conceptual gaps. philosophy is deployed by a reflecting Then, all active processes are pacified and person from the consciousness of his own all particular elements of the inner world consciousness. become visible; even the deepe levels of In the Western and Oriental educational one’s psyche become more accessible for thought, the problem of the teacher’s self- cognition. Actually, this is the most inte- consciousness raised various questions and grated human condition, in particular, due got various interpretations bringing differ- to the disappearance of the I-concept. In ent consequences for the teacher education and practice. What is common everywhere, this period, the teacher achieves the ex- while fulfilling the task to “reconnect who perience of “personal reality” in his self- you are with what you do”, eliminating all consciousness (not being centered in the possible “gaps”, the domain of cultivating I-concept). the teacher’s self-consciousness is an area of reflection and discourse. This allows Conclusions teacher educators to mediate specific ways For teachers in all their hard work to be, as of “seeing, valuing, and believing” sharing it is said in the philosophical language, “in “a professional vision” through texts of- oneself” and “with oneself” (German: das fering criteria for critically revising them Bei-sich-selbst-sein) means the real free- in reflection, thus keeping the teacher’s dom like “to be at home”. When we start identity in the cultural paradigm with its discussing such practical issues as “What normative notions for a professional group is required for the development of teach- identity. er’s self-awareness?”, the philosophical The Buddhist tradition, actively using aspects come in the foreground. These are for this purpose in the texts for teachers questions concerning the formulation and not only the conceptual discourse but also analysis of an individual teacher’s views metaphoric images, emphasizes the need

107 of clarifying and developing teachers’ - limited self-identitifications without cling- tivation as one of the most demonstrative ing to any I-concept anymore, thus attain- elements manifesting the teacher’s self- ing a very special state of integrity. This consciousness. In these terms, the key con- means that the self-consciousness of an cept is “mission”, which is significant for ideal Buddhist teacher is characterized as self-consciousness of an actor and which non-finding the ‘self’. implies the person’s awareness of his own As a whole, various Buddhist ideas such goals directed towards the world. as de-identifying the self with its bases, The Western specific way of cultivat- the three possible states of teacher’s self- ing the teacher’s self-consciousness is to consciousness (contemplating, discursive, involve interactions and talks, thus plac- and acting) included into three periods of ing the teacher’s self-consciousness in teacher’s activity, the motivations, mis- the context of mirroring by Others. Such sion, and the unity of goals, and especially a socially oriented attitude implies a kind those presenting the structure of the gross of “horizontal dimension” for the co-ex- and subtle levels of consciousness which istence of findable and definable “selves” is one of the most difficult questions con- (which are interpreted as “an essential cerning the self-consciousness of an actor, self within us that needs to be revealed”). should be accounted for when considering This differs from the Buddhist traditional this complicated problem. model, rejecting the existence of the “es- Teachers’ self-consciousness is the sential self” and preferring a kind of “non- field requiring close attention on the part fixed” identity. This model implies a more of the philosophy of education and urgent “vertical dimension” for the teacher’s self- development in terms of teacher educa- consciousness oriented to its depth called tion, particularly in the face of challenges “inner teacher”, i.e. the unfindable and un- of today’s and, even more, tomorrow’s definable nature of mind. electronic technology and artificial intel- Remarkably, the authentic teachership ligence with its information potential, be- in Buddhism is associated with the ideal cause it is in the very core of the problem state of selfless service, which can happen of competition between man and machine only if the person overcomes his fixed and for human education.

REFERENCES Bailey, K. M. (1997). Reflective teaching: Situ- Newman, J. (1987). Uncovering Our Assump- ating our stories. Asian Journal of English Language tions. Halifax, Canada. Teaching, Vol. 7, p. 1–19. Sayadaw Ven Mahasi. (1966). The Great Dis- Conze, E. (1975). The Large Sutra on Perfect course on the Wheel of Dhamma. Rangoon, Medi- tation Centre. http://www.buddhanet.net/pdf_file/ Wisdom. Berkeley: University of California. damachak.pdf Goodwin, C. (1994). Professional vision. Ameri- Tremmel, R. (1993). Zen and the art of reflective can Anthropologist, Vol. 96 (3), p. 606–633. practice in teacher education. Harvard Educational Jurow, S. A. (2009). Cultivating Self in the con- Review, Vol. 63(4), p. 434–458. text of transformative professional development. Tsongkhapa, Je. (2009). Lam-Rim Chen-Mo. In Journal of Teacher Education, Vol. 3 (60). Russian translation: Цонкапа Чже. Большое руко-

108 водство к этапам пути Пробуждения. СПб.: На- ИПООВ РАО, 2013. – Dautova, Sokolova (eds.) ртанг, 2009. Т. 1–2. ( (2009) A Great (2013). Teachers’ Innovative Activity in the Context Guide to the Stages of the Path to the Enlightment, of FSES (Federal State Educational Standards) Vol. 1-2. (St. Petersburg, Narthang). of General Education’ Implementation. Collected Yerkes, K. (2003–2004). Yerkes, Krista (August articles (IPOOV RAO, St. Petersburg). 2003 – June 2004). http://www.ed.psu.edu/english- Кожевникова, М.Н. Един человек. Множе- pds/inquiry/projects/yerkes04.htm ственны предметы. Инновационная деятель- Инновационная деятельность педагога в ность педагога в условиях реализации ФГОС условиях реализации ФГОС общего образова- ния. Сборник научных статей I-й Всероссийской общего образования. С. 146–153. Kozhevnikova, научно-практической конференции. Под ред. M. N. (2013). Person is one, subjects are plural. In: О. Б. Даутовой, И.И. Соколовой. Спб.: ФГНУ Dautova and Sokolova (eds.). (2013).

MOKYTOJAS SAVYJE IR SU SAVIMI Margarita Kozhevnikova Santrauka Straipsnyje aptariama mokytojų savimonė kaip ug- ir „priedermių“ aspektai? Kokie parametrai yra svar- dymo filosofijos kategorija (nors paprastai šią kate- būs apibrėžiant savimonę? Ar apskritai mokytojų sa- goriją tiria psichologijos mokslas) ir gvildenamos vimonė gali būti ugdoma? Koks savimonės vaidmuo su ja siejamos problemos. Straipsnyje keliami pa- mokytojų veiklos apibrėžtyje? Kaip „čia ir dabar“ kar- grindiniai su savimone susiję klausimai: Kiek svarbi tu su kitais veiksniais konstruoja veikiančio asmens yra savimonės problema glaudų santykį su mokiniais savimonę laiko tėkmėje?“ užmezgusių mokytojų profesinėje veikloje? Ar moky- Autorė analizuoja skirtingas mokytojų savimo- tojų savimonės klausimas gali būti naudingas ir turėti nės reiškinio sampratas remdamasi modernia Vakarų praktinę reikšmę? Kokią įtaką mokytojų savimonė ir tradicine Rytų (budistine) edukacinės minties priei- daro subjektyvumui ugdant? Kaip su mokytojų sa- gomis, taip pat savimonės funkcionavimo procesus, vimone susiję socialinis ir asmeninis tapatumai? Ką su tuo siejamas problemas, savimonės kultivavimo reikštų gilintis į mokytojų savimonės spragas ir vien- galimybes ir kt. Autorė teigia, kad mokytojų savimo- tisumą? Koks yra mano kaip asmens „Aš“ ir mano nė gali būti atskleista ir ugdoma mokytojų filosofinio kaip mokytojo „Aš“ santykis – ar čia susiduriama apsisprendimo seminaruose, o straipsnio išvadose su laisve būti savimi ir pareiga būti mokytoju, ar, pateikiamos pastabos, kurios remiasi aptartomis pri- atvirkščiai, – pareiga būti savimi ir laisve būti moky- eigomis – jos turėtų būti pasitelkiamos organizuojant toju? Kaip susipynę mokytojų „galimybių“, „esaties“ tokius seminarus.

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