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Intuition and Curriculum: Beyond the Empirical

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Rethinking Curriculum in Times of Shifting Educational Context
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Abstract

Over the last few centuries, empirical science has become the sole benchmark for judging the truth content of experience. And empirical science as organized, institutionalized activity is increasingly embarrassed by ontological questions. The result is that we are increasingly confined to the symbolic and its manipulation in curriculum that tell us nothing about the world-in-itself or how to develop an intuition about it. At the same time, digging deeper, we find that great scientists have intuitively harbored ontological beliefs that are beyond science and that no doubt contributed to the creative conditions of their work. In the words of Albert Einstein: “The most beautiful and most profound experience is the sensation of the mystical. It is the sower of all true science. He to whom this emotion is a stranger … is as good as dead.” A second major figure considered here is that of Robert Oppenheimer, the architect of the first atom bomb. The manner in which this genius of empirical knowledge simultaneously generates a different understanding of the world is highly instructive.

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Notes

  1. 1.

    Greg Anderson, “Retrieving the Lost Worlds of the Past: The Case for an Ontological Turn,” The American Historical Review, Vol. 120, No. 3 (2015), pp. 787–810, pp. 3–4.

  2. 2.

    For instance, the question remains open as to the ontological basis of thought and of consciousness in general.

  3. 3.

    Albert Einstein, Ideas and Opinions (New York: Crown Publishers, 1982), p. 46.

  4. 4.

    Albert Einstein , “Autobiographical Notes,” in Albert Einstein: Philosopher-Scientist, ed. P. A. Schlipp (Evanston, IL: Library of Living Philosophers, 1949), p. 3.

  5. 5.

    Maja Winteler-Einstein, “Albert Einstein—A Biographical Sketch,” English Translations of The Collected Papers of Albert Einstein, vol. 1 (Princeton, NJ: Princeton University Press, 1987), pp. xv–xxii.

  6. 6.

    Einstein, op. cit. p. 5.

  7. 7.

    Albert Einstein , Ideas and Opinions, p. 248.

  8. 8.

    Harry G. Kessler, The Diary of a Cosmopolitan (London: Weidenfeld and Nicolson, 1971), p. 157.

  9. 9.

    In this context, the very choice of the word “relativity” might have been unfortunate, leading to plenty of confusion in the uninstructed mind. Newton was the first to use the term in his Principia to distinguish between tempus absolutum and tempus relativum. In 1902, the scientist Henri Poincaré used the term “relativité” in La Science et Hypothèse.

  10. 10.

    Gerard Holton, Thematic Origins of Scientific Thought: Kepler to Einstein (Cambridge, MA: Harvard University Press, 1973), p. 183.

  11. 11.

    Albert Einstein, “The Merging of Spirit and Science,” Ideas and Opinions, p. 36.

  12. 12.

    G. S. Viereck, “What Life Means to Einstein,” in Glimpses of the Great (New York: Macauley, 1930), pp. 373–374.

  13. 13.

    A. Einstein, “Autobiographical Notes,” p. 5.

  14. 14.

    Albert Einstein, “Science and God,” Forum and Century, Vol. 83 (1930), pp. 373–379.

  15. 15.

    H. G. Kessler, op. cit., p. 322.

  16. 16.

    G. S. Viereck, op. cit., p. 186.

  17. 17.

    James A. Hijiya, “The Gita of J. Robert Oppenheimer,” Proceedings of the American Philosophical Society, Vol. 144, No. 2 (June 2000), p. 130.

  18. 18.

    Ibid., pp. 125–126.

  19. 19.

    Sri Aurobindo , Essays on the Gita, vol. 13 (Pondicherry, India: Sri Aurobindo Ashram Trust, 1976), pp. 1–2.

  20. 20.

    James Hijiya, op. cit., p. 144.

  21. 21.

    Ibid., p. 143.

  22. 22.

    Ibid., p. 155.

  23. 23.

    The Bhagwad-Gita, 3:35. Translation by author. The word dharma is complex and has multiple meanings; its Sanskrit root dhr means that which holds. Each element in the world has its own dharma or an inalienable inner axis of being and becoming. The point is to be true to that built-in disposition in the carrying out of any action.

  24. 24.

    The use of the term sub-empirical is to denote the fact that the experiencer itself is being deconstructed and not being accepted as a given, as in most traditional science.

  25. 25.

    Ernst Mach, The Analysis of Sensations (New York: Dover Publications, 1959), p. 3.

  26. 26.

    Ibid., p. 5.

  27. 27.

    Ibid., p. 9.

  28. 28.

    Rahula Walpola, What the Buddha Taught (Oxford: One World Publications, 1959).

  29. 29.

    Ibid., p. 11.

  30. 30.

    Ibid., p. 4.

  31. 31.

    Ibid., p. 12.

  32. 32.

    Ibid.

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Roy, K. (2018). Intuition and Curriculum: Beyond the Empirical. In: Rethinking Curriculum in Times of Shifting Educational Context. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-61106-8_7

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