The "Slow Movement" that started in Italy and comprises, most famously, Slow Food and Slow Cities, is now spreading to education.
The idea of Slow is to counter the rush and hurry in the modern world, and the emphasis on efficiency, by slowing things down, giving them more attention and love, and aiming at quality rather than merely quantity. You can read on Wikipedia about Slow Fashion, Slow Money, Slow Parenting, and even a World Institute of Slowness. In a recent issue The Sower, a magazine for Catholic teachers, Leonie Caldecott and I argued for the concept of "Slow Evangelization". The application to education is an obvious one. Schools are subject to the same pressures as the rest of modern society – the pressure to churn out good exam results and employable citizens. The old ideals of a liberal arts education for freedom and wisdom have fallen by the wayside. In my two books on education I try to indicate the way this ideal might be reclaimed, and the importance of doing so. I don't explicitly link this approach to the Slow Movement, but it is an obvious next step. The Slow Movement website writes about education here. The article asks:
Where has the education system in schools gone wrong? It started with taking the responsibility for education away from parents and families and making it compulsory for children to go to school. While schools were accountable to the parents and community the education process had some chance of meeting students and community needs. But where governments have acquired central authority over education, education seems to have become a matter of outcomes – standardised test results.
The Times Education Supplement covered the topic on 2 November 2012. Teachers and parents interested in this approach will find much of interest if they pursue these leads. We need to move away from the "fast food" model of education as quickly as possible.
You might like to compare Tolkien's "Ainulindale" (the Elvish account of thecreation of the world through music, inThe Silmarillion), with the following meditation on the Exercises of St Ignatius by Gerard Manley Hopkins, taken from The Notebooks and Papers of Gerard Manley Hopkins (OUP, 1937), pp. 348-51.
"The angels, like Adam, were created in sanctifying grace, which is a thing that affects the individual, and were then asked to enter into a covenant or contract with God which, as with Adam, should give them an original justice or status and rights before God. The duties of this commonwealth were, for them, to contribute each in his rank, hierarchy, and own species, towards the Incarnation and the great sacrifice. Sister Emmerich saw this under the figure of the building of a tower: it might perhaps also be called a temple and a church.
This is a golden age of scientific discovery. Nevertheless, the most basic things about ourselves remain a mystery. What is consciousness, for example? It is clearly correlated with processes happening in the brain, but that’s not what I mean. What is it, in the sense ofwhat is it made of? It obviously isn’t made of matter or energy. Matter and energy are things we think about, things we are conscious of, but they are not what we are conscious with.
And how do we know what is true or false? Not because one neuron has triggered another. The reasons we give for our beliefs depend on logic and the laws of thought, not on what happens to be going on in our head. If another neuron had fired, it wouldn’t have changed the truth or falsity of the statement I have just made.
Catholic philosophers such as Thomas Aquinas have a theory of knowledge. In one way, it is quite close to modern empiricism. It says we base our knowledge on what the senses reveal to us.
The latest issue of the online reviewHumanum published by the Center for Cultural and Pastoral Research (the research facility of the John Paul II Institute in Washington, DC), which I edit, is now online and has big implications for education. It is all about the impact of Technology in the Home. Not so much washing machines and vacuum cleaners (who could object?) but TV, the new information technology, and the social media. Is this stuff rewiring our brains? Is technology really morally neutral? Is it just a tool we use, or can it be said to be using us for its own built-in purposes? What are the implications for home life, for family time, for reading, for the atmosphere in which we live, for the disparity between rich and poor?
Most of the articles are book reviews, perceptively written to review the available literature, but the issue as always starts with a number of articles setting the scene and discussing the main questions. There is also a Witness piece by an English father struggling to make the best use of modern technology in bringing up his children.
The imagination of the child is very powerful, and sometimes we can still recall the mystery with which it invested the pages of the comic books we devoured when young. There is an atmosphere, a richness, a whole universe associated with those now dulled and faded inks on cheap paper, as the fragrance of our childhood wafts from the page for a moment. What did I see in them all those years ago? It is gone almost before I can ask the question. Yet it was something beautiful, uplifting, intriguing, amusing, enriching. Maybe even the artists and the writers don't have it any more, and maybe they – as adults – are trying to recapture it for themselves.
For me it was Dan Dare to begin with, the very "R.A.F." hero developed by Frank Hampson, who started life as a chaplain to the Interplanetary Patrol before being successfully relaunched as chief pilot of Earth's Space Fleet. Later I prowled the streets looking for American superhero comics, beginning with Batman and moving on to Marvel, where fantasy and humour were fully alive, thanks to the fun-loving personality of Stan Lee ("Nuff said"). I have
Reign of Quantity refers to the title of a book by Rene Guenon, the Sufi convert from Catholicism. It was written in the 1940s, a book that played a seminal role for many people in the rediscovery of "metaphysical" thought outside the mainstream intellectual culture (just at a time when the logical positivists and analytic philosophers were destroying its last traces in Oxford). I have mentioned it several times, not for the trivial reason that it influenced me, but because there are insights in it that remain important, not least for educators. An article has recently appeared in Sacred Web journal by Patrick Laude looking back at Guenon's book.
One may bracket out the historical theory about repeating cycles (further developed by Robert Bolton in The Order of the Ages), or Guenon's tendency to confuse logic with ontology or Islam with Vedanta, while still retaining the thought that in today's world we are seeing a grand reversal or inversion that places Matter over Form, "quantity" over "quality" – amounting already in many places to the apparent disappearance of quality altogether.
Catholic schools have a big problem when it comes to teaching about sexuality and ethics. Society at large, and the government that helps to determine the curriculum, have absorbed the modern view of body and soul as essentially separate from each other, and the body as an instrument of the mind that can be treated as we wish. This view is false, but has been accepted as common sense. The task of the Catholic school is now partly to show why it is false, and to offer an alternative – an alternative beautiful and coherent enough to convince, and strong enough to provide the foundation for a Catholic way of life. This is what Blessed John Paul II tried to do with his "Theology of the Body", founding a John Paul II Institute in each continent (under the Pontifical Lateran University) to teach and develop further his rich vision of Christian anthropology – in a sense tackling head-on one of the strongest forces behind the Culture of Death.
Since then many people have tried to simplify and express the basic principles of the Theology of the Body in more accessible, less academic terms. Dr Christopher West has become well known for this, although his approach has been criticized by some of the faculty of the John Paul II Institute, partly on the grounds that it lays too much emphasis on sexual experience per se. I do not propose to survey all the alternative resources available in the field of sex education or marriage prep, but here are two examples of courses based specifically on John Paul II that readers may find interesting.
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