A conversation with the text

In my earlier post today I mentioned that I scanned Maxine Greene's Teacher as Stranger (1973) to locate instances of lived life in the text. There were none.

This was a hunch that I had prior to the data collection and knowing that, I made sure to also scan for what I might interpret as variations on lived life. And sure enough I was able to locate life-world which originated with Edmund Husserl. I also have a hunch that life-world becomes less frequent in Greene's later writings when lived life starts to make a presence. This may be a situation of coincidence, but it is possible that Greene abandoned Husserl's "Umwelt" for lived life.

With the scanning, I found myself talking to the text. Because lived life wasn't presenting itself, I started to take notice of other qualified "lifes" in Greene's writing: social life, family life, instinctual life, to name a few. I asked aloud if I would find these "lifes" in her later books. If I was to find that they're not present in her later books, would it be a fair deduction for me to think of these other "lifes" as being subsumed by lived life? Could lived life be a repository for the social, family, and instinctual aspects of life? If lived life is such a repository, could this mean that what once might have stood as a clear distinction among these other qualified "lifes" becomes blurred in Greene's later writing and thinking? Are these qualified "lifes" too intersubjectve/interconnected to be distinguished from one another?

I might be in line for a hermeneutic hat trick here...

How do I summarize?

I have an opportunity in the next week to teach a session of undergrad students enrolled in a historical and philosophical perspectives of education course. It will serve as a demonstration of my teaching abilities for a search committee looking to hire a new faculty member. I will, of course, devote the session to Maxine Greene.

In doing my prep I found myself running in circles. Not twisting in productive spirals, but re-meeting myself every 360 degrees in repetitive loops. Why? WHY?? The "why" is waged in a quandary with "how do I summarize Maxine Greene's philosophy?"

Well, there is the "doing philosophy" which I find to be incredibly helpful, especially for newbies encountering philo-speak for the first time.

There's Maxine's particular take on aesthetics and how it differs from the more pragmatic approach of Dewey.

There's the sheer difficulty of life with its exclusionary impulses that shapes her approach to phenomenology and the ideals of social justice.

There's the "without answers" quality of the arts which provide timeless questions for both students and teachers to ponder.

There's the wonder of a 93-year old, female Jewish intellectual living across East 89th Street from the Guggenheim Museum who has stated that "Consciousness doesn't come automatically; it comes through being alive, awake, curious, and often furious."

And there's the value and richness of the "lived life."

It comes down to doing and being. Not an easy conceit for most college juniors especially within a 45-minute span. But the doing part is incredibly important and accessible. The being aspect can be a prompt or challenge at the conclusion to take a later moment to reflect.

Be present. Engage. Find questions.