Consciousness, Literature and the Arts
Archive
Volume 4 Number 1, April 2003
_______________________________________________________________
Innovative Education for Important Issues under Globalization
by
Abstract
This paper discusses a hypothesis that an innovative education, effecting
a thought-frame enhancement, leads to appropriate human behavior favorable for
solutions of the important issues of the 21st century. To begin with, I review
my previous article in terms of the rapidly deteriorating human environment
under the on-going Digitized Globalization that is driven by the market
fundamentalism. I also identify the important issues of the 21st century.
Secondly, our generalized theoretical framework is reviewed and elaborated.
Thirdly, I introduce a schematized chart of influence, which shows our
conjectural scope of mutual relationship among education, thought frame,
behavior, and other factors. Fourthly, I suggest an appropriate direction of
educational endeavors, given the awesome force of the market fundamentalism.
Fifthly, several innovative possibilities of education are introduced and
discussed, in view of our important issues. Finally, I conclude the paper with
an optimistic remark for the possibility of their solutions, referring to the
enhancement process relevant to cultural enrichment, as well as to the
synergistic process of behavioral change.
In my previous paper, entitled “Thought-Frame Enhancement for the Age
of Digitized Globalization” [ Hiwaki, 2001], I argued for the importance of
thought-frame enhancement, as well as a general-value enhancement, to combat a
process of general mental desolation and lifestyle devastation under the
on-going Digitized Globalization. By the “Digitized Globalization” I meant
the combined forces of the market fundamentalism (Market) and the revolution in
communication (Digital Revolution). I indicated, then, that both the Market and
the Digital Revolution had been trampling on the existing society-specific
cultures (Cultures) across the world and the global environment broadly defined
(Environment) that includes the natural, cultural, humanitarian and peaceful
environments, among others.
Our term “Culture” means an all-encompassing holistic culture and
generally refers to a long-term accumulated whole of individual and collective
experiences, knowledge, wisdom, norms and expressions in the process of
socioeconomic development specific to a society. This accumulated whole implies
synergistic interactions individually and collectively with other individuals in
their own and other societies, as well as with other Cultures and the
Environment. Such a Culture must be positive and constructive to a
particular people and society [ Hiwaki, 2002a].
This dynamic Culture, therefore, must have the positive purpose of
securing subsistence, peace and welfare for the relevant people and society. As
such, a Culture is meant in this paper to have a general ethos that is
community-interested, long-term-engaged, cooperation-propelled, inward-directed,
accumulation-oriented and common-property-centered.
In contrast, our term “Market” means the prevailing market
fundamentalism that drives the Digitized Globalization, upholding only the
market-determined values and favoring only the winners. The Market, as
instrument as well as institution of the Modern Civilization, goes against the
non-Western values as well as their lifestyles, and attempts to standardize
economic behaviors and rules in its favor [Hiwaki, 2002b]. With such a strong
bias, the Market is meant in this paper to have a general ethos that is
individuality-interested, short-term-engaged, competition-propelled,
outward-directed, flow-oriented and private-property-centered. Thus, the Market
has fiercely trampled on the diverse Cultures across the world, viewing them as
obstacles to its expansion and control. Similarly, the Market has devastated the
global-community-interested, extra-long-term-engaged, stock-oriented and
common-property-centered Environment, exploiting it endlessly as if it were a
“free good”.
I also indicated that such devastation of our diverse Cultures and the
Environment had been undermining security, stability, identity, independence and
long-term orientation of individuals, firms and societies without any
exceptions. Further, I argued that the introduction of a highly convenient but
short-term efficiency-oriented device might very well reshuffle our accustomed
lifestyles, value systems, human development, employment practices, human
relations and social order almost entirely. Especially when the Market ushered
in the global computer age, we might face drastic changes in all aspects of our
lives much too fast for humans to catch up or to live with them. For the Market,
through the Digital Revolution, is exaggerating the instability in socioeconomic
activities, the uncertainty in future prospects and the insecurity of
employment, income and living, as well as the helpless feeling about the way
things turn out [Hiwaki, 2002b].
Hidden behind the Market and the Digital Revolution is the world-unifying
force of the modern civilization that largely consists of an almost religious
zeal for the “capitalist sovereignty” (or the “share-holders
sovereignty”), which differs from either the “consumer sovereignty” or the
“producer sovereignty”. This Modern Civilization naturally embodies the
ideas of the Enlightenment in the 18th century, such as self-interest,
competition, free market, individualism, rationalism, egalitarianism and
democracy. Such ideas have fanned a popular support and justification for the
modern acquisitiveness (or the “naked” profit motive) in the global market
activities, so that the Market can now have its own way against all reasons.
Given such awesome force of the Market that has no compass
bearing on any guiding light for our future, we have a limited struggling space,
if any, for an alternative way of life that seeks reasonable security, stability
and identity. If we can generate an active worldwide consensus on such an
alternative lifestyle, however, we may still expect to leave a viable human
environment to our posterity. For securing such an active consensus, we need to
cultivate a general will for enhancing our thought frames (or individual and
collective scopes of thought in time and space) and also enriching our diverse
Cultures. This is to deal squarely with the formidable Market as the
unifying-standardizing instrument of the Modern Civilization.
By enhancing our thought frames and enriching our diverse Cultures, we
may effectively address the major global issues of the 21st century,
such as sustainable development [World Commission on Environment and
Development, 1987; Hiwaki, 1998], a culture of peace [Mayor, 1997; Symonides,
1999] and a welfare world [Myrdal, 1960; Okada,
1997]. All these issues point to the respective alternative ways of life, which
encourage cooperation, solidarity, harmony, security, stability and viability
for all the generations to come. Also, by our endeavors for enhancing our
thought frames, we may comprehend more easily the importance of reviving and
enriching our diverse Cultures for spontaneous cooperation worldwide conducive
to positive solutions of the global issues [Hiwaki, 2002b]. Such endeavor calls
for a possible recourse to educational innovation for human development. For
this reason, I consider it highly important to delve further into the
relationship between education, thought frame and behavior in this paper.
To begin with, we would like to review the idea related to the
enhancement of our thought frames. Our premise is that, in order to fight
against the devastating force of the Digitized Globalization, we must strengthen
the counter-balancing forces of the Cultures and the Environment. For this
purpose, we need to commit ourselves to cultivate and enhance our thought
frames. A continuous enhancement of our thought frames tends to expand the time
frame even of our market activities. In other words, our elongated time frame
can govern our market behavior, which is considered amenable to our individual
and collective thought frames.
Our theoretical process of thought-frame enhancement is shown in the
first quadrant of Fig. 1 [Hiwaki,
2000]. The horizontal axis (Ft) represents the average individual’s
orientation to the future (or the planning range), and the vertical axis
(Ih) the individual and collective investment in human capital broadly
defined. The origin of the diagram (O) implies the absence of both future
orientation and human-capital formation. The upward sloping curve (Curve H)
suggests a theoretical process of thought-frame enhancement, which represent a
continuous mutual interaction between human-capital formation and future
orientation. In essence, Curve H indicates that, as investment in human capital
increases, the average individual becomes increasingly oriented to the future to
have an enhanced scope of thought in time and space. This is the process of
thought-frame enhancement envisioned in the previous paper.
Fig. 1: General-Value
Enhancement
In addition, this diagram as a whole represents a broader perspective to
explain a synergistic enhancement of the related values. The upper and the lower
vertical axes in Fig. 1, representing ones amenable to governmental long-term
policy, show different levels of investment in human capital (Ih) and
soft-and-hard socioeconomic infrastructure (Is), respectively. These
policy-amenable axes also indicate individual and collective endeavors for
improvement of both personal and societal capacities, as well as for enrichment
of the relevant Culture. The horizontal axes on the right and the left,
respectively, indicate the average orientation to the future
(Ft) and the average life expectation (Lt). Put differently, the
right-hand axis implies a variety of planning ranges for the average individual,
and the left-hand axis a variety of expected spans of the average human life.
Mutual and synergistic interactions of the four axes may lead to a
balanced and continuous socioeconomic development. Also, these axes,
respectively, stand for the human-capacity enrichment (Ih), the socioeconomic
enrichment (Is), the future-plan enrichment (Ft) and the life-prospect
enrichment (Lt). Their respective “intra-quadrant” interactions represent
the processes of thought-frame enhancement (Curve H), human-value enhancement
(Curve X), lifestyle enhancement (Curve Y) and common-goal enhancement (Curve
Z). All these four enhancement processes interact with one another continuously
to depict an expanding rectangular plane. Such over-all interactions represent
the process of general-value enhancement and of cultural enrichment for a
balanced socioeconomic development.
With the above theoretical framework for a balanced socioeconomic
development that is based on the cultural enrichment, we need to introduce a
development of innovative education through the policy-amenable axes of the
human-capacity enrichment (Ih) and the socioeconomic enrichment (Is). Prior to
the discussion of needed educational development, we must first stipulate,
albeit tentatively, mutual and synergistic interactions among the important
elements, such as education, thought frame and behavior. Our conjectural scope
of relationship, as well as paths of mutual influence, are schematized in Fig.
2.
Fig. 2: Schematized Chart of Influence
This diagram is designed primarily to relate a change in education to the
consequential changes in thought frame and behavior (indicated by bold arrows),
accommodating possible feedback effects (indicated by normal arrows). Here, the
education is assumed to interact with the relevant information available, the
various modes of thinking and the relevant individual and collective
experiences, while such thinking modes may interact mutually with the
information and the experiences for synergistic effects. All these major
ingredients, viz., education, information, thinking and experiences, in turn,
are assumed to influence the individual and collective thought frames directly
and indirectly.
Thus changed thought frames are now assumed to influence the individual
and collective awareness, values and attitudes, while the values may interact
with the awareness and the attitudes for synergistic effects. Finally, the major
ingredients, viz., thought frames, values, awareness and attitudes, together,
are assumed to influence the individual and collective behaviors directly and
indirectly. In accordance with this line of thought, any significant change in
education is assumed to effect changes in information, thinking and experiences,
directly, and also effect changes in the thought frames directly, as well as
indirectly. Likewise, any change in the thought frames is assumed to effect
changes in awareness, values and attitudes directly, and also effect changes in
behaviors directly, as well as indirectly.
As hinted in the beginning, the onslaught of global standardization by
the inhuman force of the Market has been devastating our lives, diverse Cultures
and Environment, with the popular support and justification under the Modern
Civilization. For this civilization that regards any alternatives as
“barbarous” or “threatening” aims at a global standardization of the
values and rules under the capitalist sovereignty, while its instrument - the
Market - accelerates “a disparity-animosity spiral” in the world. Such a
gross contradiction in the modern capitalist civilization takes us nowhere but
to mental desolation in a schizophrenic desert or in a dehumanized
real-and-virtual world of confusion.
To combat this awesome predicament accelerated by the Market, an
innovative development of education is called for in our endeavors to enhance
human capacity for sustaining reasonable stability, security, identity, health,
comfort, independence and integrity. Also, such educational development is
necessary for the simultaneous processes of enhancing our thought frames and
enriching our diverse Cultures. For such thought frames and diverse Cultures, in
turn, may contribute to an achievement of active consensus that conduces to a
simultaneous realization of sustainable development, a culture of peace and a
welfare world. These global issues are closely interrelated by their common
purpose that encourages the long-term, future-oriented, humanity-enhancing and
longevity-favoring lifestyles [Hiwaki, 2002b].
A relevant educational development, to begin with, requires a redirection
of education, particularly in the advanced nations, the peoples of which have
been made most blinded and insensitive to the long-term lethal effects of the
Market and the Digital Revolution. Such educational redirection must change the
prevailing cramming system of education toward a more meaningful and, perhaps,
more enjoyable education for thought-frame enhancement, as well as for
appreciation of cultural diversity. For this purpose we need to mobilize and
coordinate all modes of education, including home, school, community and virtual
varieties. Also, the new direction of educational development must address the
life-long education of individuals for the appreciation of diverse Cultures.
This may redirect individuals toward much stronger orientation to the future by
investing constantly in their human capital available for the common good.
Further, it must cultivate in individuals essential abilities for overall
and holistic understanding of human evolutionary and historical relations to the
natural environments. Still further, it must bring out more positive and
constructive long-term attitude and behavior in individuals and the general
public. Moreover, such educational development must emphasize a broad-based,
multi-faceted and diverse learning opportunities not only for knowledge and
skills but also for values, sentiments, awareness, attitude, perspectives and
capabilities. This implies that education is not only for the effectiveness of
winning bread but also for the enhancement of human values and qualities.
More concretely, we must first work for an educational innovation to
stimulate people individually and collectively for a greater awareness of human
evolutionary and historical processes. This is for the purpose of encouraging
individuals to understand that geographical locations, climates, terrestrial and
celestial occurrences, historical incidents, and so on, are respectively
important causes of different social, political, economic, linguistic,
technological and, even, educational developments. This type of educational
innovation must be intended to encourage the understanding of human endeavors in
the very struggle for survival, stability and development.
It must, at the same time, discourage a simplistic conclusion based only
on the end results or the existing prevalent tendencies.
Secondly, we must work for an educational innovation to bring out better
insights into the past, present and future. This is to discourage a sterile
method of studying history such as to memorize often-distorted accounts by
different historians and rulers. Indeed, it is to encourage a broader
perspective for likely diverse and synergistic effects of various historical
occurrences to different societies in the past, the present and possibly in the
future. Further, this type of educational innovation must be intended to
encourage individuals to challenge the established interpretations by taking
different angles of approach. Moreover, it is to encourage individuals to
develop keen insights into human history and learn many lessons from it for the
future human development.
Thirdly, we need an educational innovation to encourage a more
comprehensive approach to the learning process in order to bring about more
cumulative and synergistic effects of what is learned. This is to encourage
individuals to relate more effectively with one another and synthesize the
learned concepts, ideas and others in different subjects and on different
occasions. This type of educational innovation must be intended to discourage a
study just for the sake of memory and encourage it for the sake of enriching the
foundation for continuous learning. At the same time, it must be aimed to
encourage continuity in accumulation of knowledge for the sake of broadening and
deepening the scope of understanding and of seeing the intricate and synergistic
interactions of various types and fields of knowledge.
Fourthly, we need an educational innovation to nurture a more enlightened
long-term perspective and a stronger orientation to the future. This is to
encourage a construction of broad and rich foundation of knowledge and
experience not only for paving the way toward future studies but also for
viewing various phenomena local and global from long-range and historical
perspectives. It is also to encourage concerns about our future generations.
This type of educational innovation must be intended to avoid a narrow and
shallow view of the world from self-centered and short-term perspectives. It
must also be intended to develop an ability to look into long-term consequences
of our individual behavior, business practices and government policies.
Fifthly, we need an educational innovation to encourage more
compassionate and generous human relations, as well as a more serious concern
about intrinsic human needs. This is to encourage asking various questions about
the state of our Cultures in view the prevailing lifestyles, which are largely
and increasingly detached from the natural environment, societies, local
communities and even families. Also, it is to review broadly human nature and
intrinsic human needs in the short term and long term, as well as in different
stages of individual life. This type of educational innovation must be intended
to avoid thinking in terms of wants and desires. It must develop the ability to
compare and contrast material and mental needs, and aim at a healthy, active and
fruitful longevity, as well as close, generous and compassionate human
relations.
Above all, we need an educational innovation to encourage the affinity to
our own Cultures and, at the same time, the understanding of the other Cultures.
This is to encourage finding the important meaning of the long-accumulated
Cultures to the respective peoples. Also, it is to encourage thinking about the
importance of cultural identity for one’s mental health and comfort, as well
as for one’s fitting lifestyle. Further, it is to examine and value the
Culture-related environment for human relations, manners, language, festivities,
ceremonies, feelings, hospitality and so on, for comfortable and worthy social
life. This type of educational innovation must be intended to cultivate a
greater appreciation of and respect for, diverse Cultures in the world and
encourage a greater endeavor for enrichment of the respective Cultures.
The above-mentioned educational innovations are by no means exhaustive
but examples of paramount importance. All these educational endeavors must aim
at a well-balanced human development in intellectual, aesthetic, spiritual and
moral spheres, as well as at an enhancement of individual and collective thought
frames in time and space. Introducing such educational innovations into our
diagram in Fig. 2, we may now expect their meaningful interactions with the
available information, thinking modes and experiences to enhance individual and
collective thought frames, as well as to bring about appropriate behavior for
enrichment of our diverse Cultures. Such continuous processes of thought-frame
enhancement and cultural enrichment may provide a more viable cooperation
worldwide for dealing effectively with our global issues.
Concluding
Remarks
No doubt, it is
difficult to deal effectively with the global issues, such as sustainable
development, a culture of peace and a welfare world. It is, however, impossible
even to start dealing with them without containing, neutralizing and
Culture-orienting the world-standardizing force of the market fundamentalism
(Market). For the individuality-interested, short-term-engaged,
competition-propelled, outward-directed, flow-oriented and
private-property-centered Market has not only trampled on the society-specific
common good (Culture) but also devastating the global common good (Environment).
The Market also has initiated and accelerated a deadly disparity-animosity
spiral in the world.
In order to deal with the important global issues, therefore, we must
retrieve and enrich the community-interested, long-term-engaged,
cooperation-propelled, inward-directed, stock-oriented and
common-property-centered Cultures. We must also reestablish close relationship
between the diverse Cultures and their respective natural environments, so that
the stock-oriented and common-property-centered Environment is fully respected
by all individuals and societies for a healthy and viable life for ourselves, as
well as for our future generations. Our endeavors to enrich our diverse Cultures
must proceed with the enhancement of our thought frames, in order to avoid a
possible fall into exclusive and nationalistic approach to our respective
Cultures.
Thus, we must innovate and develop our education for both the
thought-frame enhancement and cultural enrichment so that we will be able to
deal effectively with the global issues based on our wholehearted and earnest
endeavors. Through the development of innovative education, especially in the
industrially advanced nations, we may gradually modify and remedy our modernized
mentality and behavior to rid of our simple-minded and self-righteous pursuit of
freedom, convenience and individuality. Thus, we will be able to cope with the
impending regression of humanity, as well as with the distorted and wasteful
exploitation of human capacities and natural resources. An untiring educational
endeavor for enhancing our thought frames may prove to be the most important
starter for the process of general-value enhancement and cultural enrichment
(Fig. 1), as well as for the synergistic process of changing our behavior (Fig.
2). Such an endeavor may culminate in a balanced socioeconomic development of
our global community and lead eventually to realization of sustainable
development, a culture of peace and a welfare world.
This article is an extension and refinement of my report, “Education,
Thought Frame, and Important Issues of the 21st Century”, which was delivered
at the Second International Workshop “Developing Creativity and Broad Mental
Outlook in the Computer Age” (orga-nized by Prof. Vladimir Fomichov, Lomonosov
Moscow State University) for ISSEI 2002: the Eighth Conference of the
International Society for the Study of European Ideas, held at the University of
Wales, Aberystwyth, Wales, United Kingdom, July 22-27, 2002.
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