Saturday, March 23, 2019
The Aesthetic Pedagogy of Francis of Assisi Essay -- Francis Assisi Es
The Aesthetic Pedagogy of Francis of AssisiABSTRACT Despite his anti-intellectualism, Francis of Assisi was an effective teacher who designedly illustrated the life of meritoriousness in his own way of living. He was a teacher in the sense that the Hebrew prophets, Socrates or Gandhi were teachers. He was a performance artist for whom drama functioned pedagogically. His life was non always meant to be an example to his followers sometimes it was a dramatic lesson, meant to be watched, not imitated. All drama is inherently a distortion of reality because it focuses the heed on one aspect of reality. Francis dramatized life distorts the importance of poverty, but this is a distortion from which we may be fitting to learn if we ar able to imaginatively identify with Francis. For Francis, asceticism was a form of obedience, and obedience a mode of knowledge. Such personalized, lived teaching is the only way in which virtue (as opposed to ethics) may be effectively taught. Francis f ollowed the same model of paideia as Gandhi, bringing together the physical discipline of radical asceticism with the artistic experience of a dramatic life in which he compete the roles of troubadour and fool. Unlike most of the other Western European figures of the 12th-century who are frequent subjects of academic study, Francis of Assisi was not a scholar. He had the education countenance to the middle-class son of a prosperous merchant, but he neer taught in a university, never wrote a Summa or a translation on the Sentences, never spent time in libraries. For much of his lifetime, the bon ton of Friars Minor didnt even own a Bible, let only if any other books. Brother Leo, one of Francis closest companions, wrote of him that he did not want ... ...hton, 1923), p. 106.(6) Bonaventure, Major sprightliness, VI. 2.(7) Erving Goffman, The Presentation of Self in Everyday Life (Garden City Doubleday, 1959), pp. 17-18.(8) cited in Goffman, op. cit., pp. 19, 20.(9) Dorothy Hea thcote, Collected Writings on Education and swordplay (London Hutchinson, 1984), p. 114.(10) cited in Howard Williams, Concepts of Ideology (New York St. Martins Press, 1988), p. 111.(11) Walter Brueggemann, The Creative Word Canon as a Model for Biblical Education, (Philadelphia Fortress Press, 1986), p. 91.(12) Brueggemann, op. cit., p. 104.(13) Leroy S. Rouner, Can Virtue Be Taught in a School?, Can Virtue Be Taught?, vol. 14, Boston University Studies in Philosophy and Religion, ed. Barbara Darling-Smith, p. 142.(14) Rouner, op. cit., p.147.(15) Rouner, op. cit., p. 148.(16) Chesterton, op. cit., p. 86.