The purposes of higher education in general and of university education in particular have long been subject to controversy. Whereas for some, the main role of universities is to provide professional and vocational education and training and their benefits are to be measured in terms of social or economic utility, their value for others is to be seen more in terms of the liberal development and promotion of certain intrinsically worthwhile qualities of mind and intellect. In this context, indeed, much (...) recent literature on university education has been concerned to reaffirm what are usually taken to have been the liberal purposes of bygone university education over the more instrumental or vocational agendas of much contemporary university and higher education. While recognising, along with other treatments of this issue, that it is to some extent implicated in a false dichotomy between the liberal and the vocational, this paper seeks a clearer rationale for the liberal dimensions and aspirations of university education. (shrink)

Interest in the Buddhist concept of mindfulness has burgeoned over the last few decades as a result of its application as a therapeutic strategy in mind-body medicine, psychotherapy, psychiatry, education, leadership and management, and a wide range of other theoretical and practical domains. Although many commentators welcome this extension of the range and application of mindfulness—drawing parallels between ancient contemplative traditions and modern secular interpretations—there has been very little analysis of either the philosophical underpinnings of this phenomenon or of its (...) implications for education. This article examines the new interpretations of mindfulness in the following areas—meaning and definition, ethical foundations and spiritual ethos—in an attempt to gain a clearer understanding of what is involved in the process of reconstructing the concept of mindfulness. In conclusion, some implications for learning and education are examined in the light of these recent re-interpretations of mindfulness principles and practices. A central thesis throughout is that—although there are many educational benefits of mindfulness in the areas of moral, affective and spiritual education—such potential gains require the maintenance of organic connections between contemporary practices and their foundations in secular Buddhism. (shrink)

A case is made here for a secular interpretation of spirituality to place against more orthodox religious versions which are currently gaining ground in English education as part of the government policy designed to encourage schools to apply for ‘academy’ status independent of local authority control. Given the rise of faith-based ‘free’ schools, it is important to provide a secular alternative as a foundation for morality and spirituality in the interests of maintaining state-funded institutions characterised by rationality and autonomy rather (...) than a commitment to nurturing specific religious beliefs. After considering arguments against faith-based education, I go on to suggest a secular approach to spirituality founded on mindfulness theory and practice originating in Buddhist traditions. (shrink)

While notions of spirituality, spiritual experience and spiritual development seem much neglected in the literature of modern analytical philosophy, such terminology continues to be current in both common usage and religious contexts. This author has previously taken issue with some recent attempts to develop conceptions of spirituality and spiritual experience as substantially independent of religious attachment. Notwithstanding this, the present paper considers whether such a ‘religiously-untethered’ notion of spirituality, spiritual experience or sensibility might yet be sustainable in terms of two (...) key criteria: as a capacity for non-instrumental perspectives on, or interpretations of, the world of ordinary experience; and as a corresponding capacity to identify goals and values that transcend or are not reducible to the meeting of immediate natural or material—either individual or social—needs. (shrink)

The encounter of the cognitive apparatus with the phenomenal world had led to the emergence of independent thought processes either based on scientific method of enguiry or on meditative experiences. In the course of time these have developed into a systematized body of knowledge. They purport to provide peace and happiness, but when seduced by power a distorted value structure has been legitimized. The plethora of evidences suggest the 'self' has been incapacitated for long. The scientific experiences have been given (...) supreme status. The paper stresses the need to attain a beginner's mind so that looking within and looking without no longer remain intangible goals of education. The naodalities have been discussed to escape the bonds of conceptual limitations. Finally, it is suggested that this constructive role of optimizing the oppor tunities for formation of intellect, which moves beyond conventional intellectualism, will evolve into a com passionate world-serving intellect, and pave the way for peace and harmony in this turbulent world. (shrink)

Spiritual education concerns the quality of our thinking about ourselves, our relationships, our sense of worth and identity, and our sense of well-being. All curriculum subjects can contribute to this search for meaning. Religious education and the act of worship can contribute but are in practice very problematic if dogma inhibits open reflection. No one tradition of spirituality should be promoted since spirituality is a process. The world faiths provide starting points, but life provides more. The human spirit may be (...) finite or eternal; but we are concerned with the here and now and education should promote open qualitative questioning. * First published in 2003 in Prospero: A Journal of New Thinking for Education vol 9, no 1, pp.12-18. This version has been revised. (shrink)