Thursday, 2 December 2010

research material related Ranciere's Ignorant Master

Y la naturaleza de inventar no es distinta a la de acordarse. Dejemos pues a los explicadores «formar» el «gusto» y «la imaginación» de los señoritos, dejémosles disertar sobre el "genio" de los creadores. Nosotros nos limitaremos a hacer como estos creadores: como Hacine que aprendió de memoria, tradujo, repitió, imitó a Eurípides, Bossuet que hizo lo mismo con Tertuliano, Rousseau con Amyot, Boileau con Horacio y Juvenal; como Demóstenes que copió ocho veces Tucídides, Hooft que leyó cincuenta y dos veces Tácito, Séneca que recomienda la lectura siempre renovada de un mismo libro, Haydn que repitió indefinidamente seis sonatas de Bach, Miguel Ángel ocupado en rehacer siempre el mismo torso...9 La potencia no se divide. Sólo existe un poder, el de ver y el de decir, el de prestar atención a lo que se ve y a lo que se dice. Aprendemos frases y más frases; descubrimos los hechos, es decir, las relaciones entre cosas, y más relaciones aún, todas de la misma naturaleza; aprendemos a combinar las letras, las palabras, las frases, las ideas... No diremos que hemos adquirido la ciencia, que conocemos la verdad o que nos hemos convertido en un genio. Pero sabremos que podemos, en el orden intelectual, todo lo que puede un hombre.

Extracte del Maestro Emancipado de Jacques Ranciere

I am not You!!
Baudrillard argued that meaning (value) is created through difference - through what something is not (so "dog" means "dog" because it is not-"cat", not-"goat", not-"tree", etc.). In fact, he viewed meaning as near enough self-referential: objects, images of objects, words and signs are situated in a web of meaning; one object's meaning is only understandable through its relation to the meaning of other objects; in other words, one thing's prestige relates to another's mundanity.

Art Dustbin

The end of history is, alas, also the end of the dustbins of history. There are no longer any dustbins for disposing of old ideologies, old regimes, old values. Where are we going to throw Marxism, which actually invented the dustbins of history? (Yet there is some justice here since the very people who invented them have fallen in.) Conclusion: if there are no more dustbins of history, this is because History itself has become a dustbin. It has become its own dustbin, just as the planet itself is becoming its own dustbin

Unwritten doctrine

For a long time Plato's unwritten doctrine[32][33][34] had been considered unworthy of attention. Most of the books on Plato seem to diminish its importance. Nevertheless the first important witness who mentions its existence is Aristotle, who in his Physics (209 b) writes: "It is true, indeed, that the account he gives there [i.e. in Timaeus] of the participant is different from what he says in his so-called unwritten teaching (?????? ???????)." The term ?????? ??????? literally means unwritten doctrine and it stands for the most fundamental metaphysical teaching of Plato, which he disclosed only to his most trusted fellows and kept secret from the public. The reason for not revealing it to everyone is partially discussed in Phaedrus (276 c) where Plato criticizes the written transmission of knowledge as faulty, favoring instead the spoken logos: "he who has knowledge of the just and the good and beautiful ... will not, when in earnest, write them in ink, sowing them through a pen with words, which cannot defend themselves by argument and cannot teach the truth effectually." The same argument is repeated in Plato's Seventh Letter (344 c): "every serious man in dealing with really serious subjects carefully avoids writing." In the same letter he writes (341 c): "I can certainly declare concerning all these writers who claim to know the subjects that I seriously study ... there does not exist, nor will there ever exist, any treatise of mine dealing therewith." Such secrecy is necessary in order not "to expose them to unseemly and degrading treatment" (344 d).

La misma inteligencia crea los nombres y crea los signos de las matemáticas. La misma inteligencia crea los signos y crea los razonamientos. No existen dos tipos de espíritu. Existen distintas manifestaciones de la inteligencia, según sea mayor o menor la energía que la voluntad comunique a la inteligencia para descubrir y combinar relaciones nuevas, pero no existen jerarquías en la capacidad intelectual. Es la toma de conciencia de esta igualdad de naturaleza la que se llama emancipación y la que abre la posibilidad a todo tipo de aventuras en el país del conocimiento. Ya que se trata de atreverse a aventurarse y no de aprender más o menos bien o más o menos rápido. El «método Jacotot» no es mejor, es otro. Ésta es la razón por la que los procedimientos puestos en juego importan poco por sí mismos."
El maestro ignorante. Jacques Ranciere . p.19

"De este modo, el socratismo es una forma perfeccionada del atontamiento. Al igual que todo maestro sabio, Sócrates pregunta para instruir. Ahora bien, quien quiere emancipar a un hombre debe preguntarle a la manera de los hombres y no a la de los sabios, para ser instruido y no para instruir. Y eso sólo lo hará con exactitud aquél que efectivamente no sepa más que el alumno, el que no haya hecho antes que él el viaje, el maestro ignorante."

El maestro ignorante. Jacques Ranciere . p.20

Joseph Jacotot
From Wikipedia, the free encyclopedia
Jump to: navigation, search

Joseph (or Jean-Joseph) Jacotot (4 March 1770 - 30 July 1840) was a French teacher and educational philosopher, creator of the method of "intellectual emancipation." He was born at Dijon on the 4th of March 1770. He was educated at the university of Dijon, where in his nineteenth year he was made a professor of Latin, after which he studied law, became a lawyer, and at the same time devoted a large amount of his attention to mathematics. In 1788 he organized a federation of the youth of Dijon for the defence of the principles of the Revolution; and in 1792, with the rank of captain, he set out to take part in the campaign of Belgium, where he conducted himself with bravery and distinction. After filling the office of secretary of the commission d’organisation du mouvement des armées, in 1794 he became deputy of the director of the École Polytechnique. Upon the founding of the central schools at Dijon he was appointed to the chair of the "method" or instruction of science. There he made his first experiments in his "emancipatory" method of teaching. When the central schools were replaced by other educational institutions, Jacotot occupied the chairs of mathematics and of Roman law until the overthrow of the empire. In 1815 he was elected a representative to the chamber of deputies; but after the Second Restoration he found it necessary to quit his native land.

Having taken up his residence at Brussels, in 1818 Jacotot was nominated teacher of the French language at the University of Louvain, where he systematized the educational principles which he had already practised with success in France.

His emancipatory or panecastic (French: panécastique "everything in each" from Greek πᾶν and ἕκαστον) method was not only adopted in several institutions in Belgium, but also met with some approval in France, England, Germany, and Russia. It was based on three principles:

1. all men have equal intelligence;
2. every man has received from God the faculty of being able to instruct himself;
3. everything is in everything.

Regarding the first principle, he maintained that it is only in the will to use their intelligence that men differ. His own process, depending on the third principle, was to give a student learning a language for the first time a short passage of a few lines, and to encourage the pupil to study first the words, then the letters, then the grammar, then the meaning, until a single paragraph became the occasion for learning an entire literature. After the revolution of 1830 Jacotot returned to France, and he died in Paris on 30 July 1840.

Jacotot described his system in Enseignement universel (universal education), langue maternelle (Louvain and Dijon, 1823)—which passed through several editions—and in various other works; and he also advocated his views in the Journal de l’êmancipation intellectuelle and elsewhere. For a complete list of his works and fuller details regarding his career, see Biographie de J. Jacotot, by Achille Guillard (Paris, 1860).

Jacotot's career and principles are also described by Jacques Rancière in The Ignorant Schoolmaster: Five Lessons in Intellectual Emancipation (Stanford University Press, 1991).

This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed (1911). Encyclopædia Britannica (Eleventh ed.). Cambridge University Press.
Name Jacotot, Joseph
Alternative names
Short description
Date of birth 4 March 1770
Place of birth
Date of death 30 July 1840
Place of death
Retrieved from ""


No comments:

Post a Comment