Theology And Education, Buber, Dialogue, And Metanoia

SUBJECT: Theology and Education, Buber, Dialogue, and Metanoia

Alverson, J., Crossen, M. (2002). A Passion for the Impossible: How Theology Provides Insights on Education in General. Proceedings [of the] National Conference on Alternative and External Degree Programs for Adults, (pp. 44-59). Pittsburgh: ERIC.

The full conference proceeding can be found at this website:

http://www.eric.ed.gov/ERICDocs/data/ericdocs2sql/content_storage_01/0000019b/80/1b/30/55.pdf

Article Summary and Synthesis

This conference proceedings chapter proposes additional and different questions about the theological impact on the classroom and student where theology concerns itself with the direct subject of God and the discipline of the impossible/Unknown (Alverson, Crossen, 2002).

Human experience as related to theology concerns itself with reflection on how “a person as the one who is experiencing” or the person who is aware of themselves as the one who is learning learns where most other disciplines reflect human experience as object by studying the experiences human beings have. Here, a connection to the Senge description of dialogue and metanoia is made. A more subjective personal and changing experience rather than an objective advocacy based discussion. Here, the distinction between dialogue as communication suspending positional advocacy and discussion as the application or argumentation of positional advocacy is critical.

The authors explain that Denis Edwards, author of Human Experiences of God, describes two dynamics of human experience, encounter and interpretation. Encounters are routine and meaningless until interpreted and it is these interpretations that allow human experience. Experiential learning then requires reflection on our interpretive schemes and as such, suggests we are responsible for our experiences. Depending on what interpretive schemata we use to interpret the encounter allows us to shape our experience and choose emotions that improve the experience assuming we desire a positive and learning experience. Once we become more conscious of our interpretive bias, we can choose and enhance our experiences of work, learning, and relationships.

These systems of interpretation and “sense making” are known philosophically as hermeneutics. Where early hermeneutics limited itself to textual interpretations, more contemporary application expanded to include interpretation of the existential experience of the author. Consistent with the arguments made here by Alverson and Crossen, hermeneutics evolved to include an empathic connection between people, things, and their social environment; Max Weber was a key thinker in this school. It is interesting to note that some critical theorists have criticized traditional hermeneutics as being a barrier to social criticism and change. However, modern critical social theory includes hermeneutics as a key philosophy.

We are questioners in an existential sense.