Walter Omar Kohan's The Inventive Schoolmaster: Simón Rodríguez PDF

By Walter Omar Kohan

"A consistent trust turns out to provide existence to Kohan's theoretical paintings and philosophical perform. A supposition that you possibly can by no means end up, or disprove, motivates Kohan's ceaseless erring and essaying, his efforts to invent institution. We learn it in-between the traces of the vast majority of his released paintings, and people who have had the opportunity to participate in his demeanour of philosophical askēsis think it in his perform. it's a trust that he stocks with Rodríguez: All young ones, children, and adults, from all walks of lifestyles, from any nook of the globe, irrespective of their fiscal prestige, career, gender, race, or ethnicity, can philosophize. yet probably extra profoundly, and it truly is the following the place i feel Kohan's written paintings and perform replicate the pedagogy and textual content of Rodríguez, philosophizing, dwelling philosophically, with somebody, for somebody, we will invent institution. The creative Schoolmaster: Simón Rodríguez is certainly in regards to the artistic Simón Rodríguez. extra importantly, although, it's an essay which exhibits us how a lifetime of philosophical essaying and errantry can invent university. And during this regard it's also an creation to the singular kind of Walter Kohan's philosophy of education." - Jason Thomas Wozniak

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Extra info for The Inventive Schoolmaster: Simón Rodríguez

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Thomas’s shining eyes, the determined tone of his proposition- which Rodríguez could only intuit more than completely understand given his still basic knowledge of the language-the way the group resolved the situation so quickly, and Thomas’s running escape from the ladder. Rodríguez is fixated on what has happened and repeats the day’s events over and over in his mind, down to every last detail. For the rest of the day he can hardly think of anything else, and at night he has trouble sleeping, as the images of what has happened keep cycling through his head.

The experience with Thomas showed Simón Rodríguez that it was necessary to see the world and its inhabitants from another perspective. In this sense, changing one’s name was a bold, adventurous move, indicative of the necessity to search out a new identity, to be in a different world, to think in a different way, to practice other ways of socializing, in sum, to cultivate a new school of life. The name change was a kind of commitment to a learning which originated out of a crucial, experiential, formative lesson which came from someone who had almost no expression in his own life, but who was still able to define one of Rodríguez’s principal beliefs.

Confrontations between opposite interests repeatedly erupted. And after six months, taking advantage of Rodríguez’s absence on a trip to Cochabamba to create new schools, Sucre, under the influence of the clergy, decided to close the model school created by Rodríguez in Chuquisaca. It was a huge blow to Rodríguez, who felt greatly misunderstood, disgraced, and betrayed. Sucre who had constantly undermined the principals and paths of Rodríguez’s version of popular education which attempted to instruct the poor and school both sexes for work and life, and which sought to form citizens for the Republic out of the people who had been displaced from the land which belonged to them, attacked Rodríguez for housing “degenerate and lazy men and women”.

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