Self-Cultivation Without "Self": Spirituality as Cross-Cultural Curriculum Discourse

• In Event: 42.065 - Translating Eastern Ontologies Into the Classroom: Challenges and Openings for Equity Pedagogy

Abstract

Objectives
This presentation theorizes self-cultivation and spirituality as important curriculum discourses informed by Donghak (Eastern Learning) and Ignatian Pedagogy. Donghak emerged in the 19th century Korea as a response to Western epistemology. This cross-cultural conversation aims to theorize the meanings of self-cultivation informed by spirituality and equity pedagogy.

Perspectives
I investigate basic principles concerning self-cultivation as articulated through spiritual discourse in Donghak and Ignatian Pedagogy. Donghak is founded upon the theology deriving from “my mind is your mind” theology. Since Donghak was a reaction against Catholicism in the 19th century, I particularly review the Ignatian Pedagogy in comparing the notions of self-cultivation. Juxtaposing these two different perspectives reveals the significance of cross-cultural conversation about self-other.

Inquiry
This presentation is grounded in critical philosophical inquiry and analyzes the ways in which Donghak and Ignatian Pedagogy have influenced existing interpretations of self-cultivation and thus, social transformation. Guided by Haggerson’s (1991) critical philosophical inquiry, I read and analyze text about Donghak and Ignatian Pedagogy, which provide critical analysis of the text, aided by my self-reflections about the text.

Results
I elaborate upon two different perspectives to self-cultivation as articulated respectively in Donghak and Ignatian Pedagogy. In Donghak, spiritual practice enables each individual to restore the original human nature endowed by God. Donghak teaches people to study their mind and physical energy by meditating on a God that is both immanent and transcendent in the cosmos (Kim, 2006). Sushim-junggi [守心正氣] is a method of self-cultivation by which everyone who perceives Hanullim [God] in one’s mind becomes a saint by changing its bodily energy into heavenly energy. The “experience-action-reflection” connection in the Ignatian pedagogy provides a crucial educational goal that can be used to cultivate a person who takes action both for self and the wider community. In the process of Ignatian contemplation, conversation between God and a human being is crucial in order to understand the gospel and the vocation of a person created in the world (Duminuco, n.d.). Contemplation of the text, suffused with the Spirit and the presence of God, aids a human in finding ways through God’s grace to operate within humanity’s existing ways of thinking and taking action.

Significance
The examination of Donghak’s epistemology juxtaposed to Ignatian Pedagogy is significant in providing a new paradigm to rethink self-cultivation, an attempt that cannot be fulfilled without the support of “others.” Attention to spirituality in curricular discourse would enrich extant literature by revisiting the self-other relationship. Ultimately, this inquiry leads to discussion concerning the meaning of “education for all” if aided by spiritual discourse and encourages rethinking of current neoliberal, outcome-oriented educational reform and its practices.

References
Duminuco, V. J. (n.d.). Ignatian pedagogy: A practical approach.
Haggerson, N. L. (1991). Philosophical inquiry: Ampliative criticism. In E. C. Short (Ed.), Forms of curriculum inquiry (pp. 43-59). Albany, NY: SUNY Press.
Kim, M. J. (2006). The changed view of womanhood by Donghak Chondogyo.Hankuksahakbo [Korean History Review], 25, 357-390.

Author

• Seungho Moon, Loyola University Chicago