Search Results
Written with nuance, humor, and unpredictability, this story renders how he came to appreciate learning for the pleasure of learning. Facing similar challenges as those of today’s first generation college students, the memoir narrates his unexpected college enrollment, his friendship with an ancient history professor, and his triumphs and travails as teacher, psychologist, human relations specialist, psychotherapist, and adult educator.
This is the first memoir of someone who consciously chose to lead a professional life to experience flow on a daily basis. It is an important step in the integration and evolution of intrinsic motivation theory and transformative learning. But it reaches beyond this outcome, sharing how the author aspired to be better at what he valued and showing how he discovered and extended these ideas to others.
Written with nuance, humor, and unpredictability, this story renders how he came to appreciate learning for the pleasure of learning. Facing similar challenges as those of today’s first generation college students, the memoir narrates his unexpected college enrollment, his friendship with an ancient history professor, and his triumphs and travails as teacher, psychologist, human relations specialist, psychotherapist, and adult educator.
This is the first memoir of someone who consciously chose to lead a professional life to experience flow on a daily basis. It is an important step in the integration and evolution of intrinsic motivation theory and transformative learning. But it reaches beyond this outcome, sharing how the author aspired to be better at what he valued and showing how he discovered and extended these ideas to others.
unconscious social living or conscious, uneasy personal awareness. Dostoyevsky’s social man acts as he is supposed to. He accepts the social realm as the final word on how life should be lived. The antithesis of this type of human is he who chaffs against the social, the one who is “abnormal,” conscious, a
perceptions, propel ourselves beyond our natural needs. With ideas about what we think we need, want and are owed in life, we humans seldom find ourselves—as animals do—even with a full belly and comfortable living conditions, content. Here is where humans triumph, and here is where our problems begin. Our
-world means a process of learning referring to local circumstances. Following this way, it is possible to get in touch with ‘lived religion’ (Failing & Heimbrock, 1998), in the individual’s living context and its complex relations to everyday life. RE should therefore include the conditions of
would delegate this decision (even if it is her responsibility), the trainer would not show a professional ethos. However, if she makes a decision, and if it is motivated by the corresponding pedagogical responsibility (reference to the apprentice’s development in this case), then becomes ethos
K. Heinrichs, F. Oser & T. Lovat (Eds.), Handbook of Moral Motivation: Theories, Models, Applications, 607–622. © 2013 Sense Publishers. All rights reserved. FRANCISCO ESTEBAN BARA & MARIA BUXARRAIS ESTRADA IV. WHY MORAL EDUCATION IS MOTIVATING BY NATURE INTRODUCTION Moral education has been a
, this was indeed a rewarding prospect. But when the incentive slipped to twenty cents it effectively became a de-motivating factor because the brain’s reward centre would have remained dormant. Had the old man previously offered only five cents, and then later increased this to twenty cents, the
Sharon’s uncle died in that war, one can suppose that Sharon’s mother was living in Israel at that time. Her mother is, in 1973, 16. Seen from the point of socialization theory, she is in the middle of an adolescence crisis; a phase in life in which the young person is for the first time confronted
“motivating two or three generations of entirely assimilated Jews to return to Judaism and to Zion in the context of Biblical humanism”. For Buber, religious education lay not in conventional orthodoxy but in a living practice of justice and faith in the context of community. It was influenced by his
moral life. In describing his metaphorical Stage 7, Kohlberg proposed not only a stage of love beyond justice but a way of anchoring the “ought” in a cosmic “is” LAWRENCE KOHLBERG: THE VOCATION OF A MORAL EDUCATOR 189 Kohlberg & Power, 1981). Living one’s life as a vocation is living in response to