IGNATIAN PEDAGOGY A PRACTICAL APPROACH PDF
The Ignatian pedagogical paradigm is a practical teaching framework which is can utilize this approach so that their teaching is academically sound and at the. The Ignatian pedagogical paradigm is a way of learning and a method of teaching taken from . retrieved June 7, ; ^ Ignatian Pedagogy: A Practical Approach, the International Centre for Jesuit Education in Rome, ^ The Ignatian. Elements of the Ignatian Pedagogical Paradigm Ignatian pedagogy, however, aims at evaluation Precis of Ignatian pedagogy: A practical approach. In G. W. .
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The Ignatian pedagogical paradigm is a way pedagovy learning and a method of teaching taken from the Spiritual Exercises of Ignatius of Loyola.
Ignatius Loyola’s Spiritual Exercisesand takes a holistic view of the world. The three main elements are Experience, Reflection, and Action. A pre-learning element, Context, and a post-learning element, Evaluation, are also necessary for the method’s success, bringing the total to five elements.
Ignatian pedagogy uses this dynamic five-step method along with an Ignatian vision of the human and the world to pedaggoy the learner in their growth and development. The Ignatian pedagogical paradigm is also used in spiritual retreats and learning experiences as an active means of developing and questioning one’s own conscience, as well as in making sound and conscientious decisions.
The Ignatian pedagogical paradigm IPP is over years old. Still, the basic method was present. In the ensuing centuries, Jesuit institutions of learning around the pedaagogy have adopted the methods laid out in Ratio and refined by others through the years.
The context in which the learner finds himself or herself is important.
The Jesuit Institute – Ignatian Pedagogy Document
This is partly the real circumstances of a student’s life which include family, peers, social situations, the educational institution, politics, epdagogy, cultural climate, the church situation, media, music and so on. The socio-economic, political and cultural contexts must not be forgotten, as these can seriously affect his or her growth as a person for others.
Cultures of poverty usually negatively affect expectations about success; oppressive political regimes usually discourage open inquiry. These and many other factors may stifle the freedom encouraged by Ignatian pedagogy. As mentioned above, the institutional environment of the learning center is part of the context. Prior learning is part of the context.
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Points of view and insights acquired from earlier study or spontaneously acquired from their environment are part of the context. Their feelings and attitudes regarding the subject matter also form part of pfactical real context for learning.
We use the term experience to describe any activity in which in addition to a cognitive grasp of the matter being considered, some sensation of an affective nature is registered by the student. Learners gather and recollect their own experiences in order to understand what they know already in terms of facts, feelings, values, insights and intuitions they bring to the current study.
This is the fundamental key to aporoach paradigm. This is how the student makes the learning experience his or her own and obtains the meaning of the learning experience for herself and for others. Reflection means thoughtful reconsideration of subject matter, an experience, an idea, a purpose or a spontaneous reaction, that its significance may be more fully grasped. Reflection is how meaning becomes apparent in human experience. Memory, understanding, imagination and feelings are used to perceive meaning and value in the subject matter, and to discover connections with other forms of knowledge and activity, and to understand its implications in the further search peragogy truth and liberty.
Ignatian learning cannot stop at experience. It would lack the component of reflection where meaning and significance arise, and where integration of that meaning translates into competence, conscience and compassion. Action means the learner’s internal state — that is: Ignatius Loyola sought not just to serve God but to excel in such service, to do even more than what is required. Rather, pracctical respecting praftical freedom, he strives to encourage decision and commitment for the magis, the better service of God and our sisters and brothers.
Jesuit education is not meant to end in mere personal satisfaction. It is meant to move the learner to act.
The goal is not merely to educate the mind, but to change the person into x better, more caring human with a developed conscience. Periodic evaluation of the learner’s growth is essential.
Evaluation is to assess those things, but it is also to produce an awareness of the real needs yet unmet, as well as to understand the learner’s own personal and moral growth.
Christogram of the Jesuits. Superior General Arturo Sosa. Spiritual Exercises Ad majorem Dei gloriam Magis. List of Jesuit educational institutions List of Jesuit development centres.