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Avinash
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About Avinash
In fact, knowing my students and my subject depends heavily on self-
knowledge. When I do not know myself, I cannot know who my students are.
I will see them through a glass darkly, in the shadows of my unexamined
life–and when I cannot see them clearly I cannot teach them well. When I do
not know myself, I cannot know my subject–not at the deepest levels of
embodied, personal meaning. I will know it only abstractly, from a distance, a
congeries of concepts as far removed from the world as I am from personal
truth.
We need to open a new frontier in our exploration of good teaching:
the inner landscape of a teacher’s life. To chart that landscape fully, three
important paths must be taken–intellectual, emotional, and spiritual–and
none can be ignored. Reduce teaching to intellect and it becomes a cold
abstraction; reduce it to emotions and it becomes narcissistic; reduce it to the
spiritual and it loses its anchor to the world. Intellect, emotion, and spirit
depend on each other for wholeness. They are interwoven in the human self
and in education at its best, and we need to interweave them in our
pedagogical discourse as well.
By intellectual I mean the way we think about teaching and learning–
the form and content of our concepts of how people know and learn, of the
nature of our students and our subjects. By emotional I mean the way we and
our students feel as we teach and learn–feelings that can either enlarge or
diminish the exchange between us. By spiritual I mean the diverse ways we
answer the heart’s longing to be connected with the largeness of life–a
longing that animates love and work, especially the work called teaching.
Teaching Beyond Technique
After three decades of trying to learn my craft, every class comes down
to this: my students and I, face to face, engaged in an ancient and exacting
exchange called education. The techniques I have mastered do not disappear,
but neither do they suffice. Face to face with my students, only one resource is
at my immediate command: my identity, my selfhood, my sense of this “I”
who teaches–without which I have no sense of the “Thou” who learns.
Here is a secret hidden in plain sight: good teaching cannot be reduced
to technique; good teaching comes from the identity and integrity of the
teacher. In every class I teach, my ability to connect with my students, and to
connect them with the subject, depends less on the methods I use than on the
degree to which I know and trust my selfhood–and am willing to make it
available and vulnerable in the service of learning.
My evidence for this claim comes, in part, from years of asking
students to tell me about their good teachers. Listening to those stories, it
becomes impossible to claim that all good teachers use similar techniques:
some lecture non-stop and others speak very little, some stay close to their
material and others loose the imagination, some teach with the carrot and
others with the stick.
But in every story I have heard, good teachers share one t
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English
In fact, knowing my students and my subject depends heavily on self-
knowledge. When I do not know myself, I cannot know who my students are.
I will see them through a glass darkly, in the shadows of my unexamined
life–and when I cannot see them clearly I cannot teach them well. When I do
not know myself, I cannot know my subject–not at the deepest levels of
embodied, personal meaning. I will know it only abstractly, from a distance, a
congeries of concepts as far removed from the world as I am from personal
truth.
We need to open a new frontier in our exploration of good teaching:
the inner landscape of a teacher’s life. To chart that landscape fully, three
important paths must be taken–intellectual, emotional, and spiritual–and
none can be ignored. Reduce teaching to intellect and it becomes a cold
abstraction; reduce it to emotions and it becomes narcissistic; reduce it to the
spiritual and it loses its anchor to the world. Intellect, emotion, and spirit
depend on each other for wholeness. They are interwoven in the human self
and in education at its best, and we need to interweave them in our
pedagogical discourse as well.
By intellectual I mean the way we think about teaching and learning–
the form and content of our concepts of how people know and learn, of the
nature of our students and our subjects. By emotional I mean the way we and
our students feel as we teach and learn–feelings that can either enlarge or
diminish the exchange between us. By spiritual I mean the diverse ways we
answer the heart’s longing to be connected with the largeness of life–a
longing that animates love and work, especially the work called teaching.
Teaching Beyond Technique
After three decades of trying to learn my craft, every class comes down
to this: my students and I, face to face, engaged in an ancient and exacting
exchange called education. The techniques I have mastered do not disappear,
but neither do they suffice. Face to face with my students, only one resource is
at my immediate command: my identity, my selfhood, my sense of this “I”
who teaches–without which I have no sense of the “Thou” who learns.
Here is a secret hidden in plain sight: good teaching cannot be reduced
to technique; good teaching comes from the identity and integrity of the
teacher. In every class I teach, my ability to connect with my students, and to
connect them with the subject, depends less on the methods I use than on the
degree to which I know and trust my selfhood–and am willing to make it
available and vulnerable in the service of learning.
My evidence for this claim comes, in part, from years of asking
students to tell me about their good teachers. Listening to those stories, it
becomes impossible to claim that all good teachers use similar techniques:
some lecture non-stop and others speak very little, some stay close to their
material and others loose the imagination, some teach with the carrot and
others with the stick.
But in every story I have heard, good teachers share one t
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