Personal teaching philosophy essay

Venkata Ramanan in Nagarjuna's Philosophy. This commentary, the Maha- prajnaparamita-sastra, was lost in its original Sanskrit and survives only in Chinese and Tibetan translation. Nagarjuna, who is regarded as the greatest Buddhist philosopher ever, founded Madhyamika philosophy, the philosophy of the Middle Way.

Personal teaching philosophy essay

South and East Asian Personalism a. The term "Hindu" is derived from the river Sindhu the Indus where various schools of practice and thought had formed. Broadly conceived, Personalism in India originates within the main goal of Hindu philosophical inquiry, which is the freedom from misery.

Each system of Hindu philosophy seeks to help persons to that end by giving them insight into the nature of ultimate reality and their place in it.

Personal teaching philosophy essay

These systems advocate self-knowledge, atmavidya, without which the desired freedom is impossible. The nature and destiny of individual persons is the common theme of the six orthodox Hindu philosophical systems: Each system promises self-knowledge, atmavidya that bonds the systems into a single philosophical tradition.

Seeking freedom from misery through self-knowledge, Hindu personalist schools of thought center on four questions. What is the self? How is it related to the material world?

What is the relation of the self to ultimate reality? And, what is the path from pain and misery to liberation? First, according to each orthodox school, persons are marked by various characteristics, including a permanent and eternal soul atman that exists behind the veil of empirical consciousness, and that possesses a physical body jiva that exists as part of a changing material world.

While it is agreed that the Atman is eternal, unchanging, independent essence, the six orthodox schools differ whether the transcendent I is conscious or unconscious, active or passive. Each school also recognizes that by being connected to the material world persons possess other characteristics, including agency, will, thought, desire, free will, intention, and identity.

Second, personalists focus on the indissoluble reality of the individual soul and on its relation to the empirical consciousness. It cannot be the object of experience.

The empirical consciousness, the experience of objects sensed or being sensed, comes to be interpreted as alien, attributive, essential, adventitious, permanent, or temporary.

Hindu Personalism views the empirical consciousness as either attributive or alien, monist or dualist. Purusa is sentient and passive; prakrti is insentient and active. As sentient, purusa experiences products of prakrti and desires emancipation. As passive, purusa can be understood as unaffected and secluded.

In Samkhya, the material world is not an illusion; it is real and stands over against the spiritual person. This dualism is motivated by final beatitude. However, achieving it requires, in theistic versions of Sankhya, moral support, compassionate companionship and guidance from a Supreme Being who possesses perfect knowledge and is capable of perfect action.

The Yoga thinker Pantanjali ca. With that addition, the Samkhyan school becomes a theistic Personalism. At the other extreme, monism is represented as Advaita Vedanta non-dualistic Vedanta.

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Thus, the transcendent I includes the empirical many and the Divine One. The triune of Divine One Brahmanthe transcendent I atmanand the empirical many is a grand unity. Self-knowledge is necessary for the soul to enter beatitude, to be one with Brahman. The soul through its life cycle within a caste system sought virtue, allowing reincarnation in a higher caste.

In this way, the virtuous soul achieves release from pain and suffering to Nirvana. Within the unorthodox systems, such as Ajivikas fatalists Charvakas materialistsJains who accept the existence of eternal selves but reject the existence of a supreme God and Buddhism, Personalism does not develop.

Ajivikas adopted materialism on the ground that sense-perception was the only valid means of knowledge.

The Ajivika materialists questioned the validity of theological and metaphysical theories that do not come within the ambit of sense-experience. This explains why they rejected the religious version of atmavada, the belief in a metaphysical self. The person, for Siddhartha, is a causally connected bundle of psychophysical aggregates namarupa.

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At the same time the pudgala could by no means be identified with the Atman, because it was merely an integrating function demanded by the aggregates and expressed by them.

The Chinese, deeply influenced by Confucianism BCEbelieved that humans elevated themselves to a position through examinations and service. The Japanese, deeply influenced by Buddhism, understood persons in terms of their relationships with other humans, nature, and the totality of things.

They held to a hierarchical dyadic view of persons. Parallel to the origin and formation of Personalism in India, China, and Japan, Personalism in the West began in the Mediterranean basin, and through Christianity it spread north to the Atlantic Rim, northern Europe and the British Isles, and America.

Historical Roots of Personalism in the Mediterranean Basin Personalists trace the origin of the ontological nature of persons and their supreme importance as key to understanding of Reality to the confluence of Greco-Roman philosophy and Christian experience and theology.Philosophy (from Greek φιλοσοφία, philosophia, literally "love of wisdom") is the study of general and fundamental problems concerning matters such as existence, knowledge, values, reason, mind, and language.

The term was probably coined by Pythagoras (c. – BCE). Philosophical methods include questioning, critical discussion, rational argument, and systematic presentation. My teaching philosophy draws upon the theories of constructivism, particularly social constructivism, which was developed by Lev Vygotsky.

With regard to the constructivism learning theory, the role of the learner is mainly to assimilate information presented by the teacher.

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Major Components of a Philosophy of Teaching Statement Each statement of teaching philosophy is very personal by nature. Therefore, it should be up to instructors to decide what components to . A Teaching Statement is a purposeful and reflective essay about the author’s teaching beliefs and practices.

It is an individual narrative that includes not only one’s beliefs about the teaching and learning process, but also concrete examples of the ways in which . Personal Teaching Philosophy essay writing service, custom Personal Teaching Philosophy papers, term papers, free Personal Teaching Philosophy samples, research papers, help.

Personalism | Internet Encyclopedia of Philosophy