torsdag den 18. juni 2020

Physical distancing and social connecting, not social distancing

"Social distancing" has become a term we all use in these Corona times. But the actual meaning is a strong call to keep a physical distance from others that may infect you. There is no good reason to distance yourself from others socially.

Physical distancing as a protection against getting infected is nothing new. Historically, physical distancing has been used to keep from becoming infected. For example, people with cholera, plague, or leprosy have been isolated from the healthy, just as the healthy have tried to avoid the sick.

A Danish kindergarten June 2020

Escape the infection by isolation?

There is a road with a strange name in the western part of Denmark, where I grew up. It's called "Ondaftensvej” (literally “Evil Evening Road"). Its name stems from an event one night in the year 1350, while the black plague ravaged Europe. A group of inhabitants from a local village traveled away from the infected with their household goods, livestock, and all family members in cover of the night's murky darkness. 
"Ondaftensvej" led through a wadden sea and they ended up in a remote sand dune area near the North Sea. Here they built a village with palisades that created physical distance to everyone else. In doing so, they escaped the plague. (Nørregård-Nielsen pp. 192-195, 2008). 
Meanwhile, between one third and one half of Europe's population died as a result of the plague. Nørregård-Nielsen writes that many parishes were completely depopulated. Vast areas were deserted, and a traveler going through the country would see deserted villages and stone churches, one after another. 


You also find groups today that are trying to escape the infection by isolating themselves: There are tribes in the Amazon that have chosen to retreat to areas deep inside the rainforest and begin again to live in their indigenous ways. They fear history will repeat itself, from the time South America was colonized and infectious diseases killed most of the indigenous population. 


Social distancing works, just ask lobsters, ants, and vampire bats

In biology, it is a well-known phenomenon that when one is sick, others of the same kind keep away from the sick and in this way avoid becoming infected. This applies, for example, to ants and birds. In monkey communities, it is common for all except close family members to stay away from sick individuals, while members of the family help secure food for the sick.


Calls to show community spirit

Human communities are the only ones where individuals choose to help the sick outside their own family with care, and treatment. The narrative of responsibility including everyone in the nation has proven to still have its strength here in the Corona crisis. National communities are still an extension of the solidarity of the clan and the sense of commitment towards others in the family. Especially, health professionals in hospitals and those caring for the elderly have taken a great risk - and in some cases - sacrificed their lives in order to save others.   

The fight against Covid 19 has been called a war, but the war metaphor does not describe the fight against the pandemic in its entirety. Commands from above are key in a war situation. In the current fight against the pandemic, appeals to the public have also been a very important contribution in addition to emergency legislation and crisis organization in the health sector. Calls to show community spirit have taken on very concrete forms of action - like washing hands and physical distancing from others.

The challenge is to keep physical distance without losing social contact.


A Danish school class May 2020

Emotional reflexivity

Online education in schools and educational institutions around the world has proved a huge experiment in teaching with physical distance while trying to maintain engagement and social connectivity. 

Rashmi Singla, a researcher in communication, has created a concept for grasping the challenge of maintaining contact under physical distancing, even over long periods of time.
She has researched how couples separated by physical distance manage to maintain close emotional contact. She maintains that those who succeed do so by creating  "emotional reflexivity". What is crucial is that both parties in communication engage their feelings and commitments directly as well as indirectly. There are not one but many different ways to do it. Some do it with emojis or photos; others by creating their own drawings and games, while others use (carefully chosen)
spoken words and online fun.   

Anyone who has tried typical online courses now is available by the thousands, with videos, assignments, and quizzes, will probably have found that further development is needed before you can talk about emotional reflexivity in use in order to maintain your students and colleagues’ mental health. 

The curve of the pandemic in Denmark 2020

Reopening of kindergartens and schools

Now, in Denmark, we have come a long way toward reducing distancing requirements. There remains, however, a two-meter distance requirement during short visits to relatives in nursing homes. Otherwise, the general distance requirement is now only one meter, and kindergartens and schools have been reopened successfully - the infection rate has not increased. 

Nonetheless, in order to avoid developing contagion chains, there are still many precautions in use. The children are divided into groups of up to 8, with as much of the teaching as possible held outdoors. This explains why everywhere in the country – especially in the woods and on the beaches - we now see children outdoors on school days, even in Tivoli, which has offered free access to all kindergartens.

Tivoli Gardens in center of CPH closed because of Corona restrictions but opened for kindergartens.

Denmark is one of the few countries that has already reopened schools, but many are following suit.Don't we start to glimpse a world without social distancing again? Back to normal (or a new normal)? But what will change in the long run is yet to be seen.


Recommended deepening sources: 


- People from more than 30 countries share happy moments from their life in Corona Quarantine in this video: What Social Distance Looks Like Across the World.  


Video produced by Ivan Cash and Jacob Jonas (April 2020)More about this project.

The UNESCO site with update on school closures
The article has this focus: Extensive further development of online teaching is needed, so that there is room for participants' engagement and emotional reflexivity 

Lynch, Matthew (June 2020): Revisiting accountability in online learning.
The article has this focus: It is just as important in an online learning environment (as in learning with a physical presence) that participants are engaged. This is achieved only by setting high expectations and holding students accountable for living up to them. There must also be good reasons for the students to be motivated for genuine responsibility for their own learning. 



Caring for your own and others' mental health
"The Friendship Bench" in Zimbabwe has developed a range of materials for use by anyone feeling mentally depressed (or helping others who are mentally depressed or in crisis). These materials are freely downloadable from the organization's website: friendshipbenchzimbabwe.org/tools-to-thrive

Introduction to how the “Friendship Bench” has developed a method used by villagers to care for mental health of others: “Everyone, everywhere should have someone to turn to in support of their mental health”

Bike ride training in kindergarten in Denmark 2020
This article is a follow up to the blog post: 

"We found the baby tadpoles!" Dyrehaven, Copenhagen June 2020

A complete list of references 

- Nørregård-Nielsen, Hans Edward (2008): Som sagt. Et tidsbillede. 

- How Europe recovered from the Black Death– Recovery podcast series del 1 (36 min.)



- Yuval Noah Harari (2019): The Bright Side of Nationalism.Video on YouTube. 










Teach GLOBAL CITIZENSHIP Newsletter no. 38

Everyone, who is engaged in developing global citizenship, is welcome to receive these thematic introductions & curated learning possibilities. 

June 2020, Copenhagen, Denmark

Egon Hedegaard


Thanks goes to Glenn Sweitzer for editing (as always)

Links to all blog posts: click 

Blogs in Danish: 



mandag den 6. april 2020

Apart. Not Alone. Reflections on online teaching and other current educational experiences.

We are living in a very unusual time. Never before have most of the world's educational institutions been shut down. Status is changing every day, and online teaching initiatives are becoming more and more comprehensive.



UNESCO has created a website where you see a visualization of school closures over time. The status of school closures in all countries in the world is updated daily. Articles are also uploaded with inspirational solutions, and links to lots of software.

On the Internet you may already find articles and videos in which teachers share their experiences with online teaching in this very special situation where all students have been sent home.



Here is an article that highlights the experience of some teachers in China:

Laurel Schwartz (2020): What Teachers in China Have Learned in the Past Month


Here are two new articles in English with reflections on the challenges of online teaching in this period of school closures:

Chinyamurindi, W. (2020): Five ways academics can manage COVID-19 shutdowns

Kyungmee Lee (2020): Coronavirus: 14 simple tips for better online teaching

  
Here are some tips that online educators may use in the process of developing distance education. The advice is formulated by the Danish eVidenCenter (The National Knowledge Center for e-learning):


  
“Good advice for distance teachers from the Danish “eVidenCenter”:

1. State clearly when you are available to the learners in a course.

2. Work with clear goals in a process.  In distance education, in the same way as in live education, it is not possible to correct and adjust continuously, for example, through oral dialogue and ongoing conversations with the learners. Therefore, it is important that the learning goals and objectives of the course are clear to the learner throughout the course.

3. Align expectations with both your role and the role of the learners in the process.

4. Set activities and courses so that it is clear to the learner what is expected.
  
5. Provide a thorough introduction to the virtual learning environment (interior design, navigation, etc.).

 6. Learners should have easy access to technical support (However, it does not have to be the supervisor who is responsible for this part himself/herself).

 7. Remember to present yourself(e.g., in a welcome message or short video).

 8. It is usually necessary to do explicit tasks and activities to support both communication and activity in online learning.

 9. As a tutor, it is an advantage that you yourself are active in the learning environment and contribute, for example, with contributions, perspectives and professional quality assurance. 

 10. Consider what the purpose of the tutoring is and what tools can best support this - not the other way around!

 11. Evaluate the process.” (My translation)

The advice can be found in this 18-page document “Pædagogiske greb i fjernundervisningen. En praktisk guide til fjernundervisere” (Educational approaches in distance education. A practical guide for distance education teachers). The source in Danish: http://evidencenterinfo.dk/wp-content/uploads/2017/12/PaedagogiskGreb.pdf



Articles have already begun to be published on what has changed in distance education following the Corona quarantine:

Perotta, Carlo (March 2020): Coronavirus quarantine could spark an online learning boom



It is also worth noting, moreover, that online schooling has not been without problems to date,
and these experiences must be considered. Here is a link to a 2019 US report on online education for students of compulsory school age (12 years in the US). In this report, it was recommended “to stop the growth in the number of virtual and blended schools … until the reasons for their relatively poor performance have been identified and addressed”. The report came out before all the world's schools started distance learning!

Molnar, Alex (2019): Virtual Schools in the U.S. 2019 (120 pages, pdf)


Final Words

We live in unprecedented times, and no one knows the future. At most, one can investigate alternative scenarios; four are shown below:

(see reference below)
Undoubtedly, new initiatives in distance teaching and learning will be developed even as the consequences of the pandemic remain unknown. We can speculate, however, that those living in poverty and with limited internet access will be hurt most.

Right now, the UN's 2030 Sustainability Goals are an almost unattainable dream. Achieving them will require even more effort, and probably more time than planned.

Many of our legal rights have been put on hold, and, in some cases, it will require a great deal of effort to prevent temporary restrictions from becoming permanent.

All in all, we are a in a new situation that requires new solutions. The most depressing I heard on the radio during this time were Danish politicians who discussed the future from exactly the same positions they have held so far. For example, solutions in the form of more state or more market. As Joshua Cooper Ramo writes in "The Age of the Unthinkable," the problems of the future will not be solved by the solutions of the past.

Take care wherever you are!


References & recommended deepening sources:

Kleczkowsky, A & Kao, R.R. (March 2020): Four graphs that show how the coronavirus pandemic could now unfold,  Source: https://theconversation.com/four-graphs-that-show-how-the-coronavirus-pandemic-could-now-unfold-133979

Ramo,  Joshua Cooper (2009): The Age of the Unthinkable. Why the new world disorder constantly surprises us and what we can do about it.



Harari, Yuval Noah (March 2020): The world after Coronavirus, Financial Times
  
Naomi Klein´s Case for Transformative Change Amid Coronavirus Pandemic (March 2020, video, 10 min.) https://freespeech.org/stories/change-coronavirus-outbreak/


Here follows a comment from one of my former colleagues:

“I do think there is a fifth possibility on the future course of COVID-19, which is a much lower but still present sine wave pattern in which the disease becomes a more "normal" part of life such as the seasonal flu is now--but I'm no expert.

Being in close contact with my Chinese friends and watching the news from China more closely than the typical American, I saw this coming.  Unfortunately the people who make the big decisions in this country did not.  We are paying the price now.  Here in Frostburg, Maryland, we have been somewhat sheltered--so far.  The first diagnosed cases emerged about a week ago.  We are, like most everyone else (the extent as show by your graphic is staggering!), teaching from home now and staying as safe as possible.  ...

Fondly,
Sally



Sally Stephenson, Ed.D. “


Teach GLOBAL CITIZENSHIP Newsletter no. 37

Everyone, who is engaged in developing global citizenship, is welcome to receive these thematic introductions & curated learning possibilities. 

April 2020, Copenhagen, Denmark

Egon Hedegaard

Links to all blog posts: click 


tirsdag den 3. marts 2020

How to cope in a world filled with technological distractions?

Many, many ongoing debates, worldwide, center on how to deal with technology. Beyond these, crouch a larger question:  what does it mean to be human in a world filled with technological distractions?

In an inspiring article, a U.S. high school teacher has reported on experiments, based on his philosophy teaching, that require students and teacher(s) to reflect on their 72-hour-long periods without cellphones.  

The teacher, Andrew Housiaux, has entitled his article “Existentialism and Instagram: Teenagers reflect on technology and being human, with the help of Kierkegaard, Dostoyevsky, Pascal, and Sartre” 

Housiaux concludes:“This experiment shows clearly that students are interested in reflecting on and understanding their whole lives, online and offline. As educators, our task is to invite this part of their lives into the classroom, connecting it to central themes and questions in the humanities, giving students the language and ideas to articulate how they can best lead freely chosen and authentic lives.”  

Enjoy this tour de force of thoughts of philosophers and philosophizing high school students!

Andrew Housiaux (2019): “Existentialism and Instagram: Teenagers reflect on technology and being human, with the help of Kierkegaard, Dostoyevsky, Pascal, and Sartre” 
Page 48-51 Phi Delta Kappan December 2019/January 2020 (PDK is a US professional organization for educators)

(The text is also enclosed below)


……………………………………………………………………………………………………

The article above is relevant mainly for parents and teachers who work with teenagers. 

Following are 3 links to articles that broaden the scope and give food for thought concerning our use or overuse of screen technologies:

This article is relevant for parents of toddlers and professionals who work with toddlers: “Screen tips  for tots – Early overuse of screen technology can cause permanent damage in toddlers”
A toddler is a child 12 to 36 monts. The word is derived from "to toddle", which means to walk unsteadily, like a child of this age.




This article is relevant for parents of toddlers and everyone else: “For The Children's Sake, Put Down That Smartphone”. 
Read or hear the content (4 minutes listen)

https://www.npr.org/sections/health-shots/2014/04/21/304196338/for-the-childrens-sake-put-down-that-smartphone

You will find many other recommendations on the use of technologies, in the literature and on the Internet. Following are examples that you may refer to when developing your own reflections – and guidelines:

”Technology Usage Guidelines 
·      The American Academy of Pediatrics in 2001, and again in 2013, issued statements that children between the ages of 0-2 years should not be exposed to any technologies (even background TV); 3-5 years restricted to one hour total technology per day; and 6-18 years be restricted to 2 hours total technology per day (AAP 2001, 2013).
·      The Canadian Pediatric Society concurred with the AAP recommendations in 2010 (CPS 2010).
·      Children are presently using 4-5 times the amount of technology recommended by pediatric experts (Pagini 2010, Common Sense Media 2013).

The following Technology Use Guidelines for children and youth were developed by Cris Rowan, pediatric occupational therapist and author of Virtual Child; Dr. Andrew Doan, neuroscientist and author of Hooked on Games and; Dr. Hilarie Cash, Director of reSTART Internet Addiction Recovery Program and author of Video Games and Your Kids; with contributions from the American Academy of Pediatrics and the Canadian Pediatric Society, in an effort to ensure sustainable futures for all children.” (Source: http://www.zoneinworkshops.com/zonein-fact-sheet.html)



 

 

Following is the complete text of Andrew Housiaux’s article:


Andrew Housiaux (2019):

“Existentialism and Instagram. 
Teenagers reflect on technology and being human, with the help of Kierkegaard, Dostoyevsky, Pascal, and Sartre” 

Pages 48-51, Phi Delta Kappan, December 2019/January 2020

You might wonder what a group of American teenagers have in common with existentialist philosophers like Jean-Paul Sartre. Three words in particular come to mind: dread, anxiety, and despair. Existentialist thinkers, and many of their philosophical predecessors, saw these moods as central to the human predicament. And these are feelings that many students today can relate to just as strongly.  

The existentialists argued for facing, reflecting on, and understanding these feelings to live a free and authentic life. This led me to wonder what I and my high school philosophy students could learn about anxiety and despair if the students decided to confront these existential anxieties head-on by giving up their cell phones and using the time they gained for personal reflection. Further, what might this experience reveal about how best to educate students today? 

Phillips Academy is a boarding school in Andover, Massachusetts. With an average class size of 13, the school is able to have students regularly engage in seminar-style discussions. Some of these particulars about small class sizes or a residential environment may not be shared in all school contexts, but there are lessons from our experience to be learned and shared with educators everywhere.  

About halfway into a 10-week course on existential philosophy, I could see that students were able to demonstrate a good understanding of the words of the texts we discussed — no mean feat given their complexity. However, I was concerned about a gap between their intellectual knowledge and their understanding of how the ideas we had been studying related to their lives. 

Keeping in mind John Dewey’s ideas about students learning not from experience alone but from reflection on experience, I gave my students the option to turn in their cell phone for 72 hours, during which time I would keep them locked in a drawer in my office. Reactions to this proposal varied widely: There was excitement, curiosity, even a sense of panic. One student fled the room when I announced the optional exercise, although she returned sheepishly later that day, handing me her phone. All told, eight out of 14 students participated the first time I did this experiment, and a similar number did so in subsequent years. At the end of the week, students wrote an in-class essay in which they drew upon ideas of the existentialist thinkers we had been studying to analyze their experience of not having their phone for three days. Their reflections showed that they had begun to close the gap between intellectual knowledge and deep experience and, in so doing, had come to a much deeper understanding of these ideas. 

Their thoughts also offer insight into three major causes of distress facing adolescents today: first, anxiety around social media; second, difficulty enduring mental and physical discomfort, especially in the absence of stimulation; and third, deep-seated anxiety over what it means to be a free human, responsible for one’s choices.



Anxiety, social media, and “the crowd”: Reflections on Kierkegaard  

Our study of Soren Kierkegaard, the 19th-century Danish philosopher, helped students better understand their simultaneous and contradictory longings for independence and approval from their peers. Warning about the dangers of conformity, Kierkegaard (1859/1975) wrote,  “a crowd in its very concept is the untruth, by reason of the fact that it renders the individual completely impenitent and irresponsible” (p. 95). His concerns about the ways individuals can lose themselves in the crowd were echoed in several student essays. One wrote: 

On a walk back to my dorm from orchestra rehearsal on Thursday evening, I broke down in tears. I felt intense anxiety over the fact that not only have I wasted so much of my life staring at a screen, but that I don’t have the willpower to break free from the crowd that is phone users. 

 This magnetic pull of the phone is caused in part by the fact that many of our students access their social world through it. Even though this student frets over the amount of time she has spent on her phone, she does not see herself as able to refrain from using it. Her words point to the power of the crowd — in this case, the social media networks that students participate in. It can be simply too difficult to turn away from this crowd, a social phenomenon exacerbated by Snapchat streaks (which encourage users to log in to Snapchat daily) and embodied in the acronym FOMO: fear of missing out. 

A second student wrote about adjusting her self-presentation for those who would be viewing her online posts: “To use words Kierkegaard might, how can I get the largest possible crowd to give their approval?” This student realized that she had been creating a curated — and, ultimately, fabricated — self, editing pictures for the crowd’s approval. 
These two examples point to deeper challenges. The student leaving orchestra rehearsal framed her struggles as a lack of volition: “I don’t have the willpower to break free.” Her analysis is as poignant as it is incomplete. She is using a device and apps that have been designed to be addictive and take advantage of hard-wired human needs for pleasure and social approval. Tristan Harris, a former product manager at Google and the founder of the Center for Humane Technology, argues that this technology is “not designed to help us. It’s designed to keep us hooked” (Vox Media, 2018). After all, the more users interact with certain apps, the more data their developers will have to sell to advertisers. Harris compares the refresh feature in several popular apps to the playing of a slot machine, an experience designed to give the illusion of control to the user. Players keep pulling the lever — or refreshing the screen — in hopes of a reward. And, when the reward comes in the form of “likes” on their posts, students alter their self-presentation to increase their chances of getting more rewards. Students, with their still-developing brains and deeply felt desire for approval, are highly vulnerable to the techniques social media designers use to keep them online.  





Embodied physical and mental anguish:  Pascal and boredom

In the absence of their phones, the students had to confront boredom and the accompanying persistent discomfort. They began to appreciate in a deeper way the words of the 17th-century philosopher Blaise Pascal (1670/1995), who asserted that “the sole cause of [humanity’s] unhappiness is that [we] do not know how to stay quietly in [our] room” (p. 37). Reflecting on this plight, one student wrote, “I know my phone is not healthy for me, but nonetheless I am almost always scrolling. It is an escape from the acute consciousness that humanity suffers from.” These words point to a deep tension in students’ use of their cell phones: They know intellectually that the way they use their phone is not good for them, but their experience is that the phone provides a temporary (albeit inadequate) refuge in moments of distress. Later in her essay, this student said that her phone “allows me to choose when to think and when I don’t. It’s a simple off switch that I can fit in my hand.” These reflections echo the findings of a group of scientists who found that people preferred electric shocks to the experience of sitting alone in a room (Wilson et al., 2014). Scrolling on the cell phone can provide a temporary respite from discomfort, but procrastination and time on social media often exacerbate their distress in the long term.  

Another student described his phone simply as a “personal anxiety coping mechanism.” Without this security blanket, students were often adrift; they had not learned to be by themselves or understand their inner lives well. Being without a phone could be overwhelming, as it was for the student who broke down in tears upon leaving her orchestra rehearsal. For another student, “what began as a pleasant freedom from a sense of obligation to submerge myself in social media quickly turned into profound loneliness, the sensation pulling me into deep thought like the undertow of a wave.” These strong emotions had been kept at bay when students had something to distract themselves with, but they emerged with force once that stimulation was absent.  

Follow-up conversations with these students revealed them to be more resilient than their initial raw reflections might have suggested. But this experience nonetheless revealed to students a baseline level of distress and anxiety that they had previously been able to suppress via technological distractions. It also helped to illuminate the deeper meaning of words like dread and despair that they had used more casually in class discussions earlier in the term. 

Not all experiences of abandoning digital distraction were negative. Several students so enjoyed the freedom and peace of mind that came from this new way of being in the world that they left their phones in my office past the initial three days. Two students’ phones stayed in my office for more than a month. Another student wrote that whereas he previously would use his phone to “bore my mind into numbness until the fear subsides,” by the end of the three days he had begun reading for fun and had begun to write a short story. This student reported that “by isolating myself from my phone, I began to do things much more authentically than I do on a daily basis.”  





The anxiety of freedom:  Sartre and Dostoyevsky 

The students overwhelmingly saw time on their phones as a flight from freedom, giving them a new understanding of Sartre’s (1946/2007) assertion that “[we] are condemned to be free” (p. 29). For some, this freedom was simply too much to bear. The student whose freedom from his phone led him to reading and writing a short story also began to question some of the academic work he was being asked to do, with the result that he stopped doing homework entirely in two classes to focus on these more creative pursuits. Because of this, he ultimately decided that “acting freely was not conducive toward success. . . . I got yelled at in both my physics and math classes.” 

Another student began to understand how the freedom she thought she had was an illusion: “I use my phone as a tool of self-limitation, in which I believe that I am in control. . . . In reality, am I in control? Or am I losing part of what it means to be human?” In our discussion of Dostoyevsky’s The Brothers Karamazov, several students pointed to the Grand Inquisitor’s assertion that there exists a “universal and everlasting anguish of man as an individual being, and the whole of mankind together, namely: ‘before whom shall I bow down?’ ” (Dostoyevsky, 1880/2002, p. 254). These students saw that while their phones offered the veneer of choice, they were in fact largely enchained by technology and their emotional responses to it.  

At the conclusion of her essay, the student who fretted about her loss of control reflected on her fraught relationship with her phone: “I cannot blame myself for attempting to distance myself from the endless dread, I must keep my obsessions with distraction in check, as to not lose my identity as a free human being.” What does it mean to be a free human being? It is hard to imagine a more central question in the study of philosophy and, even more important, in the lives of our students. 





What this means for educators 

To anyone who has worked with adolescents over the past decade, the centrality of cell phones and social media in these students’ lives is no surprise. But what is new is how well these students are able to talk about their own lives and choices. One student who ended up leaving his phone with me for three weeks observed that “it is my conditioned outlook on life, and my fear of it, that call for real attention.” Words like this would make the existentialists proud because they show a student choosing to turn toward their fear, rather than away from it. No matter their experience, these students were able to offer such compelling reflections precisely because they were in dialogue with powerful thinkers. By stepping away from their cell phones, paying close attention to their inner lives and moods, and then bringing those experiences into dialogue with central texts in philosophy and literature, they were able to better understand themselves and the motivations and impulses behind their use of technology.  

This experiment shows clearly that students are interested in reflecting on and understanding their whole lives, on and offline. As educators, our task is to invite this part of their lives into the classroom, connecting it to central themes and questions in the humanities, giving students the language and ideas to articulate how they can best lead freely chosen and authentic lives.  

References 

Dostoyevsky, F. (2002). The Brothers Karamazov (R. Pevear and L. Volokhonsky, trans.). New York, NY: FSG. (Original work published 1880) 

Kierkegaard, S. (1975). That individual. In W. Kaufmann (Ed.), Existentialism: From Dostoyevsky to Sartre (pp. 94-101). New York, NY: Penguin. (Original work published 1859) 

Pascal, B. (1995). Pensées (A. Krailsheimer, trans.). New York, NY: Penguin. (Original work published 1670) 

Sartre, J. (2007). Existentialism is a humanism (C. Macomber, trans.). New Haven, CT: Yale University Press. (Original work published 1946) 

Vox media. (2018, February 23). It’s not you. Phones are designed to be addicting. www.youtube.com/watch?v=NUMa0QkPzns

Wilson, T.D., Reinhard, D.A., Westgate, E.C., Gilbert, D.T., Ellerbeck, N., Hahn, C. . . . Shaked, A. (2014). Just think: The challenges of the disengaged mind. Science, 345 (6192), 75-77. 

            





Andrew Housiaux
ANDREW HOUSIAUX (ahousiaux@andover.edu) is Currie Family Director of the Tang Institute at Phillips Academy, Andover, MA.    

Source:
https://kappanonline.org/existentialism-instagram-philosophy-technology-housiaux/


Teach GLOBAL CITIZENSHIP Newsletter no. 36

Everyone, who is engaged in developing global citizenship, is welcome to receive these thematic introductions & curated learning possibilities. 
March 2020, Copenhagen, Denmark
Egon Hedegaard

Links to all blog posts: click 






Thank you for reading my 50 blog posts over the past 12 years (or some of them)

    This post will be the last one on this blog  Teach GLOBAL CITIZENSHIP .    I stop my professional educational activities now. At 74, I a...