EDUCATION EMOTION ECOLOGY
Relational quality also generates social capital, which has been defined as
shared values, purpose and commitment to the wellbeing of the community
beyond individual interests. Social capital is generated by the myriad of
interactions that occur every day in a school to engender trust, foster
mutual respect and promote mutual support and collaboration. It is referred
to in the school effectiveness literature. If relational quality in schools
impacts so extensively on multiple parameters of wellbeing, then we need to
know how this might be developed and sustained. Emotional intelligence has
been defined as*‘…the ability to perceive accurately, appraise and express
emotion, the ability to access and/or generate feelings when they
facilitate thought, the ability to understand emotion and emotional
knowledge; and the ability to regulate emotions to promote emotional and
intellectual growth’*
2 Outcomes in the real world of human behaviour are rarely a simple
matter of cause and effect. There is a multiplicity of interactive,
circular and accumulative factors that result in what occurs at any given
time. This is often referred to as the eco-systemic or person-
process-context view of change and development. An eco-systemic view of
emotional literacy recognises that the variables and outcomes of emotional
literacy interrelate and are dynamic. An ecosystemic approach is also
advocated by the best practice in managing behaviour: ‘This (ecosystemic)
principle emphasizes the complex interconnected, interdependent and
recursive nature of relationships between a range of environmental,
interpersonal and intrapersonal factors that influence the daily lives of
schools as organisations, teachers and students.
3 Good practice does not come about by chance but is actively
developed by voicing values and expectations and building a relational
discourse that structures specific perspectives on reality. Western society
often demonstrates a discourse of negativity, blame, competition and
conflict with a parallel focus on ‘winning’ and being ‘in control .The
focus on emotional literacy and relational values therefore may challenge
many givens and assumed subjective ‘realities’. It may, however, also be
seen as ‘common sense’. An emotional literacy discourse does appear to tune
into what people want in their own lives – acknowledgement and feeling
valued, empowerment, agency and a sense of positive connection with others.
4 Bhagavat Gita taught these long back. The rapid modernization of
our society brought with it innumerable evils. The main focus of modern
life is to secure only economic welfare. Too much emphasis on materialism
has resulted in the erosion of relevant social values. The members of the
society are only interested in gaining economic security for themselves. No
consideration is given to the welfare of his fellow beings. Selfishness has
now become the keyword of modern life. As a result of this, the corruption,
rivalry and jealousy have gained firm roots in the social fabric. In those
ancient says ‘dharma’ or social ethics which is basis of all other values
treated man as a member of social group, interacting with each other and
with the external social environment, enriching it economically, politely
and culturally and getting in turn self-enriched in the form of efficiency,
social awareness and social human concern. The ancient Indian education was
imparted with the sole aim of the realization of these high ideals. Today
we have failed to stress the whole gamut of social virtues and to impart
the relevant secular education, which is the source of them. In the country
much emphasis is laid on the other worldly excellence with its passive
virtues, with inaction as its watchword. We have totally failed to
understand that social welfare comes from an activist ethics in the contest
of healthy interaction with other members in the society. As a result of
this we have failed to achieve the ideals of character, work efficiency,
public spirit and general well-being. The present system of education
should aim to produce in the young generation these social virtues. The
dictionary of education defines social values as ‘Aspects of human
interaction that are being worthy, importance and significant for the
proper functioning of group life’.
5 The philosophy of the Gita takes under its wings the society as a
whole. The Gita warns us to inculcate a spirit of participant action
sharing in community-oriented enterprises. In fact, the Gita puts emphasis
on the path of spirituality with cooperative development. The model of
cooperative development is not confined to man alone. The relationship
between man and nature is also a part of this model. The Gita calls for
cooperation not just between man and a man but also between the man and the
devas. By devas the Gita seeks to personify the force of nature. The Gita
specially speaks of the ecological consequence of an integral spirituality.
It stresses that the cooperation between man and nature can be achieved by
sacrifice. The inner freedom with which human persons should deal with the
resources of nature is the heartbeat of sacrifice. The Gita asserts that
the purpose of creation is attained only through mutually nourishing
Relationship between human beings and the powers of nature. Human activity
should not in any way exploit nature but only nourish the life giving
powers of nature. The environment destruction undertaken by the modern
society in the name of development is thus opposed to the teachings of the
Gita. In fact it advocates cosmic spiritually in which the integration
between human and the power of nature is the dynamics of spiritual growth.
6 The Dictionary of education defines the cultural value as the
fundamental standards of any cultural group used for the determination and
direction of desirable and worthy thought or action whether of individual
or of the entire group and on the base of which punishments and rewards are
evaluated. In the Gita’s worldwide there is no dichotomy between the
material and spiritual dimensions of reality. Reality is expressed in the
trinity-Man, Nature and God. This trinity is the ultimate reality. The
spiritual person endowed with knowledge of the self perceives the entire
reality as emerging out of the divine womb. Sustained by the divine life
and returning to the device state. The world is the home of the divine, the
field of his creative work. Hence human activity should not in any way
exploit t nature. But only nourish the life-giving powers of nature. The
Gita understands the relation, as a acred relation for it is a
participation in the divine work of establishing righteousness in the whole
world. Through exclusive devotion one surrender oneself in love to the Lord
present in nature and deals with the things of nature with compassion and
concern. Greedless work means active commitment to bring about the welfare
of all beings not only human beings.
7 The real test of education lies in the right use of the knowledge,
accumulated through correct understanding for the welfare of others. True
education should teach one how to achieve the ultimate aim of
self-realization through pursuit of knowledge. ‘All activities of humans
ultimately have their consummation in knowledge alone’. Through these words
the Bhagavad Gita has installed knowledge on the highest pedestal.
8 Living beings live on food, which is generated from cloud (rain)
and further cloud is generated from ‘yagya’, the offering to God. The
accumulated ‘yagya’ will be used as a means of action, i.e., todays’
offering will be gained tomorrow. (This verse on Annam wrt yesterday food
wastage is known to us long back.}
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā kartāham iti manyate ( 3 27)
Every work is governed by the grace of nature, but only arrogant people
deny it.
Verse B G 13. 19 to 21, leads the life in Prakrit , meaning Both
the prakṛiti , the material nature and the purusha, the distinct souls are
beginningless, i.e. they are forever. All the transformations of the body
and the modes of matter are generated by the material energy. It is the
material energy, the nature which is said to be the cause of all material
activities and effects, on the other hand, it is the living entity which is
responsible for the various sufferings and enjoyments (Happiness and
distress) in this universe. Then Ecology educated emotions alone leads
towards the bright part of life. All emotions are not natural.
KR IRS 111022
On Tue, 11 Oct 2022 at 07:04, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*Symbiotic Ecology –Vs – Darwinist Ecology
>
>
>
> Breathing leads to smelling, leading to smell communications resulting in
> emotional equations among the organisms. Every organism complements the
> emotions of other organisms. The air functions as the hormonal
> communication system among the organisms of the Biosphere, ultimately the
> one single organism. Every single component organism has its own internal
> communication system or hormonal system, which functions as the extension
> of the troposphere, the hormonal system of the Biosphere or earth or the
> Goddess Gaia. The fundamental or core foundation of life of every organism,
> is emotion, which results from breathing.
>
> Ecology is basically emotional ecology, where every organism nurtures the
> emotional balance of the other organisms. Just like the trillions of
> bacteria in us, which coordinate and cooperate and complement the life of
> each other, enabling us to live, similarly the organisms of the Biosphere
> are constituted to complement the life of each other. If one specie becomes
> extinct it results in the extinction of some other species, which results
> in the extinction of again another specie, cascading into the extinction of
> specie after specie. The emotional complementation is the basis of survival
> of every life form. Understanding is always emotional and mechanical. There
> is a gigantic flow of understandings in the air. The problem of every
> organism is automatically solved by the ocean of understanding-the
> troposphere. Ecology basically is emotionally symbiotic, with every
> organism, helping every other organism.
>
> The organisms are not at war with each other. They do not Darwin each
> other, enabling the survival of the rogue organism. If every organism is at
> war with other organisms, then by now there would have been no Biosphere
> left.
>
> Even when one organism kills another organism, for its food needs, the
> other organisms, help the food organism, emotionally, creating the
> basically positive experience of death. Death basically is not a negative
> experience to be dreaded, but a pleasant and positive experience. Every
> person who was brought back to life after a brief death, thanks to modern
> medicine really wanted to return to death, the enchanting feeling and
> experience.
>
> Now, what sort of education have we landed into, with every organism
> studied as a machine and all emotions damned as bias that contaminates?
>
> It is for every University to end this slide into the abyss, and make
> education sane, immediately creating the arenas of emotional symbiosis, via
> emotional learning, based on smelling and sensing. But can we open the eyes
> and ears and noses of the University Mandarins basking in their power in
> the faculty empires, each faculty zealously guarding its scope frontiers
> from the other faculties?
>
> YM
>
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to [email protected].
To view this discussion on the web visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZoq9FEfQPTjUowmFNvjYeNXYth1V%2B8b7sps00uvo%2B948sA%40mail.gmail.com.
