activity. To escape this trap, and to bring forth opportunities and
practices for living systems, the discourse should shift to life, learning,
relationships, connections, meaning, purpose, reciprocity, and mutuality
(among other such terms). These words allow a new set of things to see,
ideas to think
, afterwards we hardly remember many of the
details of what we did. Imagine living one’s whole life more or less that way: not
being present to one’s life.
Even distractions, or especially distractions, that take one’s attention out of
one’s fleshy self contribute to disembodiment. Distraction can be a
, the subjects that deny
the rules, the ruler, the rule, the measured rule, the straight ruler, the marks and
demarcation of the ruler. I have finally grown unruly, truly but ruefully unruly.
James Hillman (1999) reminds me that “livinga long life serves soul-making
by bringing to life the psyche
lives” (Meyer), this book has been born out of these educators’ passion
for livinga worthwhile life together with students. While what they share is much
bigger than this book, I suggest that every teacher educator use the book in their
teaching one way or another as a springboard to generating
response to this use of power has not been happy, and in many cases it has
not been productive.
Aliving systems perspective, by contrast, positions power as alife force
that moves people forward, that enables work to be done, and that brings
new ideas to life. For power to be understood in this way
This chapter is about an important truth I learned from studying my own life.
Given the pain and struggle I had as a child and young person, despite the fact that
I was growing up in a “regular” household with well-meaning and caring parents, I
had to study my life closely to really understand why I
randomness in another context.
The contexts for the process of education are infinite. Relating content to the
point of satisfaction and peacefulness is connected to the process of education,
which, like the process of self-organizing, is at the heart of sentient living.
Education, like life, is a whole
narrative and its associated
life scripts generates a peculiar set of what Senge (1990) calls deep and
surface structures or what Sergiovanni (2000) calls the lifeworld and the
systemsworld. The deep structures (the lifeworld) are the tacit beliefs,
values, and assumptions that underpin the lived
succumbed to the
system but, instead, have found ways to bring energy, excitement, meaning,
and purpose to the learning of their students. These characteristics of learning
come out of aliving systems perspective that is ecologically anchored,
characteristics that embrace Capra’s (2002) description of
personal ground, to think not about what needs to
change but about how to grow – for ourselves, our students, and our
Stories of the professional self come to life in and through stories of
professional knowledge, meaning, and purpose. From aliving systems