6. FUNDAMENTAL VALUES:
Professors
of architecture are of the opinion that architecture is an independent
discipline, “‘we are all working within the architectural system.” I have also witnessed
educators declaring that they are working within an ‘independent’ education
system’. Berger and Luckman indicate alternatively that, “The ultimate
legitimation for ‘correct’ action in [any] structure will then be their
‘location’ within a cosmological and anthropological frame of reference. [Wrong
action] will attain its ultimate negative sanction as offence against the
divine order of the cosmos and against the divine established nature of man.” [1]
Taking
a hint, we turn to present core theological values in order to understand underlying
values. The above results of a western educational system compel us to seek out
Christian fundamental values to understand core ‘cosmological’ principles. I did
not expect an accurate mapping of values and actions as scripture is
interpreted by community or nation in everyday actions. It is paramount to note
that scripture should not be held responsible for human action. There is a
consensus that The Sermon on the Mount, Chapters 5-7 in the Gospel according to
Matthew, contains the most important Christian teachings of practical ethics.
The focus of the presentation will be related to a few values of relevance,
namely, personal character, interpersonal attitudes, and world view.
On
personal character, the following were important, “Blessed are the poor in
spirit, for theirs is the kingdom of heaven,” (Matthew 5:3)
and “Blessed are the meek, for they shall inherit the earth.” (Matthew
5:5) Other ‘Beatitudes’ include those who mourn, the righteous, the merciful,
the pure in heart and the peace maker. Senior church leaders have reflected on the
Sermon. The clergy indicate that the poor in spirit are servants, humble,
modest, repentant, gentle, weak, sinful, rebukes no-one; they neither
become angry with anyone or sadden anyone; the poor in spirit criticize no-one,
judge no-one, do not defame or mock anyone and do good in secret. The meek, the
clergy indicate, are those who are quiet, tranquil, peaceful, understanding,
simple, unpretentious, serene, silent, obedient, tolerant and to whom one
opinion or another makes no difference. With this description the values of good
Christian character have been established. The values seem to correspond to the
results of professional education of silence, docility in service of others.
On
interpersonal attitude, the following speak to our concerns, “But I say to you
that everyone who is angry with his brother will be liable to
judgment; whoever insults his brother will be liable to the council; and
whoever says, ‘You fool!’ will be liable to the hell of fire,” (Matthew 5:21-23)
“But I say to you, do not resist the one who is evil. But if
anyone slaps you on the right cheek, turn to him the other
also. And if anyone would sue you and take your tunic, let him have your cloak as well. And
if anyone forces you to go one mile, go with him two miles.” (Matthew 5:40-42)
“But I say to you, love your enemies and pray for those who persecute
you,” (Matthew 5:45)
On
service, the clergy elaborate, look at Jesus Christ when He washed the feet of
His disciples and said to them ‘If I then, your Lord and Teacher, have washed
your feet, you also ought to wash one another's feet. I have given to you an
example that you should do as I have done to you." (John 13:14,15). Saint Peter
said to us about Jesus Christ " leaving us an example, that you should
follow His steps." (1 Pet 2:21). In the same way, Saint Paul, the Apostle
said "Follow my example, as I follow the example of Christ." (1 Cor
11:1). In this way, the clergy clarify, our fathers the apostles were the light
of the world. They were examples to others.
On
concealment and secrecy, the scripture prescribes, “Beware of practicing
your righteousness before other people in order to be seen by them, for
then you will have no reward from your Father who is in heaven.” (Matthew 6:1)
“But when you give to the needy, do not let your left hand know what your right
hand is doing, so that your giving may be in secret.“ (Matthew 6:4) “But
when you pray, go into your room and shut the door and pray to your Father
who is in secret.” (Matthew 6:5) Furthermore, there is emphasis on actions
rather than talk as the clergy explain, it is expected that anyone who sees us
benefits from our manner even without conversing with us, and benefits from our
style of speech and in our behavior without need for preaching. There are
people who do not tolerate or accept preaching. Thus, if any spiritual meaning
seems difficult to understand it can be seen practically in man. It is
important to note that tacit formation of habits in the educational process
reflects the virtuous values of letting action produce its result. The main
thing, according to clergy, is to possess within yourself a pure heart; not to
ask praise of people and to work in secrecy as far as you can and not to
mention your good deeds before others. However, you may not speak about
yourself; your good deeds will speak on your behalf while you remain silent.
The good deeds speak about the Lord you worship and the religion you believe in
as the heavens declare the glory of God; the skies proclaim the work of His
hands in complete silence or in silence which speaks loudly.
On
belief, the scripture states, “No one can serve two masters, for either he will
hate the one and love the other, or he will be devoted to the one and despise
the other.” (Matthew 6:24) An indication that belief is essential, commitment
is singular. “Therefore, do not be anxious, saying, ‘What shall we eat?’ or
‘What shall we drink?’ or ‘What shall we wear?” (Matthew 6:31) that preference
should be to heavenly not worldly commitment. “You hypocrite, first take the
log out of your own eye, and then you will see clearly to take the speck out of
your brother's eye.” (Matthew 7:5) Prejudice should be discarded. The clergy reaffirm the idea, “The mind that tries to examine everything and to
experience all things in the light of its own opinions may be unable to see
anything. The opposite of this is the simple person. The idea that prejudice
defines what is understood, but the lack off, according to Gadamer (above), disables
any understanding.
On
diverse reality, “Enter by the narrow gate. For the gate is wide and the way is
easy that leads to destruction, and those who enter by it are many.” (Matthew
7:13) Reality bears multiplicity and that multiplicity is destructive. “Every
tree that does not bear good fruit is cut down and thrown into the fire.” (Matthew
7:20) The clergy indicate, that in essence the mission is to destroy in men all
belief that does not result in ‘virtuous values. Evil exists in the world. It
works with brutality. So, evil powers exist and fight against the good and
against righteousness. Sometimes they are more powerful because their means are
limitless. In summary, the process of conversion is laid out. Diversity is the environment
to which other are subjected to destroy their prejudices, commitments and
traditions. Recommending that believers of the Christian faith ‘take the narrow
road’ where unity of perspective dominates. "Go into all the world and
preach the gospel to every creature." (Mark 16:15). The clergy outline the
mission, shine on all people like the sun; don't differentiate between one and
another in treatment and care … wherever you go, people will say about you, ‘surely,
this is one of God's sons. All will benefit from you. The place will be filled
with enthusiasm and activity; and through your light, the kingdom of God will
spread all over it.’ Benefiting from the service you provide.
On
hope, “But lay up for yourselves treasures in heaven, where neither moth nor
rust destroys and where thieves do not break in and steal.” (Matthew 6:20) the
Hope for livelihood in heaven is reflected in the hope for economic livelihood
on earth.
The
theological values of Christian religion can be interpreted to provide a frame
of reference for educators to justify the principles, actions and results of
the constructive or progressive pedagogy. The system seems, at face value, to
reinforce or create the poor in spirit and the meek for they are blessed. Constructing,
in silence, the meek is the ultimate virtuous mission. In secondary
socialization, i.e., professional learning, tacitly subjecting man (or woman)
to the punishing diversity of ‘the wide road’, i.e., reality, will expose
students to stress and bear silent, docile and humble servants. The act of
worship is the recreation of the blessed servant. The mapping of Christian
values and results of western professional education seem to coincide both
theoretically in the Social Construction of Reality and empirically in Rites of
Passage: The Making of Professional Architect. Professionalism is to serve the
client well. Learning to serve is to realize attitudes and habits of a servant
who is silent, humble, obedient, weak, and docile. Master and servant are one.
Although
the values in the Sermon and educational pedagogy can be seen to be aligned,
yet, on closer inspection, we realize that the Sermon has announced that the
meek and the poor in spirit are blessed but nowhere has the it required the
creation of the meek; has cautioned about the ‘wide road’ but nowhere has it
required the subjugation of others to diversity; has called followers to
‘service’ but nowhere has it mandated to create in others habits of service;
and has recommended silence and concealment but nowhere has it called for
concealing aggression upon others.
Taking
a step back in history we review a significant experience and fundamental
values of the Jewish faith. As the story is narrated in Genesis 11:1-9. God
commanded the people to be fruitful, multiply and fill the earth.
Alternatively, the people, who were unified in language and speech (values and
belief), moved east and settled in Shinar. There they decided to build
themselves a city with a tower that reaches to the heavens, so that we may make
a name for themselves; fearing that they will be scattered over the face of the
whole earth. As punishment for their pride and insubordination, the Lord
confused their language so they will not understand each other and from there
the Lord scattered them over the face of the whole earth. I hope the directive
to do as Jesus Christ did is not translated to a mission of ‘confusing’ or
‘scattering’ as ‘punishment for pride and disobedience.’
When it comes to matters related to religion,
we know that commitment motivates a feeling of superiority, both of idea and
person. It is very easy to conclude that you are absolutely right and that
others are wrong. Out of love for others, man (and woman) will do ‘what is
right’. Man (and woman) will endeavor to 'emancipate' or 'save' others into
this ‘absolutely’ right world view. The education system
as the vehicle of socialization and primary tool for affecting values,
inclinations, attitudes, understandings, habits and prejudices is formulated to
provide the needed lived experience that rewards desired outcomes, and
effectively shapes future understanding and action. The education system, as it
“aims to
influence a target audience's value system, belief system, emotions, motives,
reasoning, or behavior” is an
instrument of psychological warfare. The 'localization',
i.e., social construction, of religion is extended to its domination of
'strangers' by man (and woman). In explicit and dog-whistle language, thinkers
have formulated strategies based on fundamental values to 'win over' others.
The domination of others has historically taken different means and was with no
exception justified by belief, the preemptive solution to anticipated
suffering, human rights movement in conjunction with democratic principles, and
the resulting socialization into a mission of service, are the latest examples
in recent history. In following passages we discuss social
constructions of religion.
The
American Jewish World Service published eight (8) values about ‘Jewish
obligations to build a better world’.[2]
The introductions announce that “while Judaism doesn’t have a monopoly on
social justice, there is a particular Jewish approach to social justice.” The
Eight (8) fundamental ‘obligations’ have direct bearing on our discussion.
The
first obligation (TIKKUN OLAM) is about ‘social justice’, ‘belief in human
responsibility’ and ‘action’ because “We don’t just sit around believing in
God, or asking God for things and having faith that it will all work out for
the best. We are empowered and expected to act.” The second obligation
(TZEDAKAH) is about ‘justice’ being ‘mandatory’ because “society simply doesn’t
work when we neglect those in need.” The third obligation (CHESED) is about
“loving-kindness,” in action where you “Show up for them, and do whatever you
can to make them feel loved.” The fourth obligation (THE INFINITE WORTH OF EACH
HUMAN LIFE) is about saving lives for “one who saves a life has saved the
entire world.” The fifth understanding is about EQUALITY; that all humans have
descended from Adam and thus “none of us is more or less important than anyone
else.” The sixth is about UNIQUENESS; “God created each human being to be
entirely unique.” The seventh is obligation about the WORDS or language because
“death and life are in the power of the tongue.” And the eighth obligation is
about STRANGERS; “your fundamental moral orientation must always be in the
direction of the outsider, for in some essential and eternal way, the plight of
the stranger was, and always will be, your own.”
In
summary, Jewish obligations are about the loving action of saving others within
a framework of justice and social responsibility. The ideas seem very familiar,
particularly if social responsibility is not defined by being responsive the
socially defined set of beliefs but rather being void of belief and being
responsive. Furthermore, the latter state of being will be achieved if the
process of becoming social responsive is conditioned by diversity referred to
by the uniqueness of each human.
Granted
that multiplicity and diversity has been introduced to the world, we cannot but
escape the fact that social justice is conditioned by that diversity instituted
in reality or is that diversity purifiable? Furthermore, by instituting diversity
as a suffering for their disobedience, it is not unconceivable that the very
‘holy’ process is utilized to save ‘strangers’ from the perceived dogmas of
their belief? Social responsibility is defined by the effect of diversity in
subduing the masses into responsive attitudes and vacant souls, i.e., the meek
and poor in spirit. We can now comprehend (not understand) the utilization of
problem solving, as a concept, in engineering and education: The double meaning of problem
solving in engineering, particularly design professions, has become clear.
While learning problem solving techniques, you resolve the potential/anticipated
problem you represent, i.e. commitment to a strange tradition. Your problem-solving
skills ensure attentiveness, adaptability and responsiveness to others, i.e.,
social responsibility, or better yet diversity induced vacancy.
We have reached a milestone. The source of possible justification for a culture of service and dependence is now clear and well established. The implementation of this justification can be found on philosophical argument about the necessary social disposition of Christianity and Democracy, and on practical level in defining a post graduate curriculum. The relation between Christian values and democracy is clarified by Dewey indicating that “both the democratic consciousness and the Christian experience of salvation come out of the same anthropological source: They both come from the social disposition of the human being. His action is always socially oriented: One is the other’s brother … Dewey interprets democratic action and democratic life-style as consequence of the Christian revelation, which is not a one-time act, but which more fully reveals itself the more social barriers, prejudice, exploitation can be overcome.”[3]
Furthermore,
the application of the philosophy can be seen in the Ph.D. program offered
jointly by the Universities of Bristol and Bath where the integration of
research methods with problem solving has an agenda. “The philosophical
underpinnings of module are based on Dewey’s paradigm of rationality as inquiry
with a moral reasoning underpinning. Practical rationality … may be
created in a deliberative, participatory process whereby the problem
solver (the agent) articulates his view and considers views of
other participants in the situation; he may transform his own view and
possibly the views of others and arrive at shared moral judgment.”[4]
[1] Berger P. and Luckmann T. The Social Construction of Reality: A Treatise in the Sociology of Knowledge. Anchor Books, NY, 1967, p. 114
[2] Hurwitz, S. 8 NIGHTS, 8
JEWISH VALUES: Reflections for Chanukah on The Jewish Obligation to Build a
Better World, American Jewish World Service, New York, Online
[3] Retter, Hein. John Dewey's Spiritual Legacy - Political Philosophy and Educational Theory, Technische Universität Braunschweig, Braunschweig, 2018, p.8
[4] Yearworth, Mike et al. Integrating Problem Solving and Research
Methods Teaching for Systems Practice in Engineering, in Conference on Systems
Engineering Research (Eds.: Paredis C. et al.) Georgia Institute of Technology,
Atlanta, 2013. P. 1079