Teaching English is an intrinsically radical act. Is it possible to teach English so that people stop killing each other?
Finding voice is a socially responsible political act. We don't just do it for ourselves. And helping someone to find voice demands a spiritual partnership with that seeker. It's an exercise of compassion.
But finding a voice-let's be clear-is a political act. It defines a moment of presence, of being awake; and it involves not only self-understanding, but the ability to transmit that selfunderstanding to others...To experience yourself as "voiceless" is a definition of depression, subjugation, and being counted out. .
What if we were to take seriously the possibility that our students have a rich and authoritative inner life and tried to nourish it rather than negate it?
The economy of gift, of art, is fundamentally opposed to the economy of war.
If you have a big splash of ecstasy in your life every day you are going to teach students something finer than "buy low/sell high". Maybe you'll teach them, not by what you say but by who you are, to live their lives as a standing affront to the ravaging mercantile mentality.
There must be a mirror to show the soul to itself before the soul can begin to gather its courage.
Whatever your eye falls on. For it will fall on what you love - will lead you to the questions of your life, the questions that are incumbent upon you to answer, because that is how the mind works in concert with the eye. The things of this world draw us where we need to go.
What do you do for ecstasy?
When I speak in Christian terms or Buddhist terms I'm simply selecting for the moment a dialect. Christian words for me represent the comforting vocabulary of the place I came from hometown voices saying more than the language itself can convey about how welcome and safe I am what the expectations are and where to find food. Buddhist words come from another dialect from the people over the mountain. I've become pretty fluent in Buddhist it helps me to see my home country differently but it will never be speech I can feel completely at home in.
I would not say I am looking for God. Or, I am not looking for God precisely. I am not seeking the God I learned about as a Catholic child, as an 18-year-old novice in a religious community, as an agnostic graduate student, as - but who cares about my disguises? Or God's.
My music teacher offered twittering madrigals and something about how, in Italy, in Italy, the oranges hang on the tree. He treated me - the humiliation of it - as a soprano.These, by contrast, are the six elements of a Sacred Harp alto: rage, darkness, motherhood, earth, malice, and sex. Once you feel it, you can always do it. You know where to go for it, though it will cost you.
I would not have majored in English and gone on to teach literature had I not been able to construct a counterargument about the truthfulness of fiction; still, as writers turn away from the industrious villages of George Eliot and Thomas Hardy, I learn less and less from them that helps me to ponder my life. In time, I found myself agreeing with the course evaluations written by my testier freshman students:'All the literature we read this term was depressing.' How naive. How sane.
Cultural wisdom says 'Don't quit your day job.' Yet I think these desires represent our psyche's stretch toward wholeness. And to be whole, as many religious tranditions teach, is to make manifest a unique face of God in the world. We don't want to be irresponsible, yet for every accountant who deserts his family and sails for Tahiti, ten American men have heart attacks at their desks, after hours.
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David Abram Philosopher