Pedagogical Tradition

[Dinah Lianes]

TheChurch's social teaching is a rich treasure of wisdom about building a just society and living lives of holiness amidst the challenges of modern society. Modern Catholic social teaching has been articulated through a tradition of papal, conciliar, and episcopal documents. The depth and richness of this tradition can be understood best through a direct reading of these documents. In these brief reflections, we highlight several of the key themes that are at the heart of our Catholic social tradition.

The Catholic Church proclaims that human life is sacred and that the dignity of the human person is the foundation of a moral vision for society. This belief is the foundation of all the principles of our social teaching. In our society, human life is under direct attack from abortion and euthanasia. The value of human life is being threatened by cloning, embryonic stem cell research, and the use of the death penalty. The intentional targeting of civilians in war or terrorist attacks is always wrong. Catholic teaching also calls on us to work to avoid war. Nations must protect the right to life by finding increasingly effective ways to prevent conflicts and resolve them by peaceful means. We believe that every person is precious, that people are more important than things, and that the measure of every institution is whether it threatens or enhances the life and dignity of the human person.

The person is not only sacred but also social. How we organize our society -- in economics and politics, in law and policy -- directly affects human dignity and the capacity of individuals to grow in community. Marriage and the family are the central social institutions that must be supported and strengthened, not undermined. We believe people have a right and a duty to participate in society, seeking together the common good and well-being of all, especially the poor and vulnerable.

The Catholic tradition teaches that human dignity can be protected and a healthy community can be achieved only if human rights are protected and responsibilities are met. Therefore, every person has a fundamental right to life and a right to those things required for human decency. Corresponding to these rights are duties and responsibilities--to one another, to our families, and to the larger society.

A basic moral test is how our most vulnerable members are faring. In a society marred by deepening divisions between rich and poor, our tradition recalls the story of the Last Judgment (Mt 25:31-46) and instructs us to put the needs of the poor and vulnerable first.

The economy must serve people, not the other way around. Work is more than a way to make a living; it is a form of continuing participation in Gods creation. If the dignity of work is to be protected, then the basic rights of workers must be respected--the right to productive work, to decent and fair wages, to the organization and joining of unions, to private property, and to economic initiative.

We are one human family whatever our national, racial, ethnic, economic, and ideological differences. We are our brothers and sisters keepers, wherever they may be. Loving our neighbor has global dimensions in a shrinking world. At the core of the virtue of solidarity is the pursuit of justice and peace. Pope Paul VI taught that if you want peace, work for justice.1 The Gospel calls us to be peacemakers. Our love for all our sisters and brothers demands that we promote peace in a world surrounded by violence and conflict.

We show our respect for the Creator by our stewardship of creation. Care for the earth is not just an Earth Day slogan, it is a requirement of our faith. We are called to protect people and the planet, living our faith in relationship with all of Gods creation. This environmental challenge has fundamental moral and ethical dimensions that cannot be ignored.

This summary should only be a starting point for those interested in Catholic social teaching. A full understanding can only be achieved by reading the papal, conciliar, and episcopal documents that make up this rich tradition. For a copy of the complete text of Sharing Catholic Social Teaching: Challenges and Directions (No. 5-281) and other social teaching documents, call 800-235-8722.

Copyright 2005, United States Conference of Catholic Bishops. Washington, D.C. All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright holder.

This teaching tip explores how the Socratic Method can be used to promote critical thinking in classroom discussions. It is based on the article, The Socratic Method: What it is and How to Use it in the Classroom, published in the newsletter, Speaking of Teaching, a publication of the Stanford Center for Teaching and Learning (CTL).

Developed by the Greek philosopher, Socrates, the Socratic Method is a dialogue between teacher and students, instigated by the continual probing questions of the teacher, in a concerted effort to explore the underlying beliefs that shape the students views and opinions. Though often misunderstood, most Western pedagogical tradition, from Plato on, is based on this dialectical method of questioning.

Pedagogy (/ˈpɛdəɡɒdʒi, -ɡoʊdʒi, -ɡɒɡi/), most commonly understood as the approach to teaching, is the theory and practice of learning, and how this process influences, and is influenced by, the social, political, and psychological development of learners. Pedagogy, taken as an academic discipline, is the study of how knowledge and skills are imparted in an educational context, and it considers the interactions that take place during learning. Both the theory and practice of pedagogy vary greatly as they reflect different social, political, and cultural contexts.[1]

Pedagogy is often described as the act of teaching.[2] The pedagogy adopted by teachers shapes their actions, judgments, and teaching strategies by taking into consideration theories of learning, understandings of students and their needs, and the backgrounds and interests of individual students.[3][4] Its aims may range from furthering liberal education (the general development of human potential) to the narrower specifics of vocational education (the imparting and acquisition of specific skills).

Instructive strategies are governed by the pupil's background knowledge and experience, situation and environment, as well as learning goals set by the student and teacher. One example would be the Socratic method.[5]

The meaning of the term "pedagogy" is often contested and a great variety of definitions has been suggested.[6] The most common approach is to define it as the study or science of teaching methods.[6][7] In this sense, it is the methodology of education. As a methodology, it investigates the ways and practices that can be used to realize the aims of education.[8][7][9] The main aim is often identified with the transmission of knowledge. Other aims include fostering skills and character traits. They include helping the student develop their intellectual and social abilities as well as psychomotor and affective learning, which are about developing practical skills and adequate emotional dispositions, respectively.[8][10][11]

However, not everyone agrees with this characterization of pedagogy and some see it less as a science and more as an art or a craft.[6][12] This characterization puts more emphasis on the practical aspect of pedagogy, which may involve various forms of "tacit knowledge that is hard to put into words". This approach is often based on the idea that the most central aspects of teaching are only acquired by practice and cannot be easily codified through scientific inquiry.[7][12] In this regard, pedagogy is concerned with "observing and refining one's skill as a teacher".[12] A more inclusive definition combines these two characterizations and sees pedagogy both as the practice of teaching and the discourse and study of teaching methods. Some theorists give an even wider definition by including considerations such as "the development of health and bodily fitness, social and moral welfare, ethics and aesthetics".[6] Due to this variety of meanings, it is sometimes suggested that pedagogy is a "catch-all term" associated with various issues of teaching and learning. In this sense, it lacks a precise definition.

According to Patricia Murphy, a detailed reflection on the meaning of the term "pedagogy" is important nonetheless since different theorists often use it in very different ways. In some cases, non-trivial assumptions about the nature of learning are even included in its definition.[7] Pedagogy is often specifically understood in relation to school education. But in a wider sense, it includes all forms of education, both inside and outside schools.[12] In this wide sense, it is concerned with the process of teaching taking place between two parties: teachers and learners. The teacher's goal is to bring about certain experiences in the learner to foster their understanding of the subject matter to be taught. Pedagogy is interested in the forms and methods used to convey this understanding.[8][7]

Pedagogy is closely related to didactics but there are some differences. Usually, didactics is seen as the more limited term that refers mainly to the teacher's role and activities, i.e how their behavior is most beneficial to the process of education. This is one central aspect of pedagogy besides other aspects that consider the learner's perspective as well. In this wider sense, pedagogy focuses on "any conscious activity by one person designed to enhance learning in another".[6]

In the Western world, pedagogy is associated with the Greek tradition of philosophical dialogue, particularly the Socratic method of inquiry.[17] A more general account of its development holds that it emerged from the active concept of humanity as distinct from a fatalistic one and that history and human destiny are results of human actions.[18] This idea germinated in ancient Greece and was further developed during the Renaissance, the Reformation, and the Age of Enlightenment.[18]

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