Humanizing Education
Marcus De Mario
Among the reflections we should make on the act of educating—which some insist on understanding merely as the act of teaching—is the question of humanization. Not merely the humanization of teaching, or even of the philosophy of education, but the humanization of the educator, who, unfortunately, is viewed by most people as a teaching professional rather than as a mentor; a mere instructor of academic content rather than a guide for the moral growth of children and young people.
To humanize is to believe. Without faith in human beings, in their potential and in their capacity for transformation, it is impossible to establish a process of humanization. If an educator enters the classroom labeling students as “those who will learn” and “those who will not learn”; “those who are intelligent” and “those who are not”; “those who deserve praise” and “those who do not”; “those who should receive good grades” and “those who should not,” and so forth, they demonstrate their coldness and indifference. And those who are cold and indifferent, mechanical and repetitive, cannot humanize, because they cannot give what they do not possess.
The first act of humanization is to cultivate one’s own sensitivity. Feeling oneself is a prerequisite for feeling the other. The second act is to believe in oneself. Those who believe in their own potential become capable of believing in the potential of others.
Education is not the mere transfer of knowledge. This practice has been repeated throughout history, turning schools into cold, uncreative environments that are indifferent to who students are and what they want. Thus, we understand that education means stimulating, encouraging critical thinking, providing space for creativity, developing a moral compass, fostering critical thinking, humanizing, and cultivating a sense of solidarity. The true act of educating occurs when the educator and the learner interact, are companions on a journey, look into each other’s eyes, and see them shine. When the educator and the learner enjoy sharing knowledge, reflecting on knowledge, and acting upon that knowledge, we have education, and, automatically, the humanizing aspect of the educational process.
Reform of Human Institutions
Here, the spiritual message goes beyond the school. It encompasses families, companies, public agencies, nongovernmental organizations, institutes, foundations—in short, every human institution, whether public or private, for-profit or nonprofit.
We are whole beings and, as such, endowed with countless and profound potentials, all of which are capable of development. We are defined by our “being,” not by our “having.” Everything we possess can be expanded and can rise to a state of transcendence through the force of will with which we are endowed, regardless of the material circumstances of our existence. Human beings are whole—bio-psycho-social-spiritual—and this is how they should be seen and understood by organizations, without distinction based on culture, race, color, religion, or any other characteristic, since all of these are temporary, changeable, and do not represent the whole, which is the soul.
How many countless examples there are of humble people who came from poor and hostile environments, yet overcame adversity and became examples of nobility of character. On the other hand, how many deplorable examples there are of people who, despite having a good upbringing, a privileged social position, and financial means, have either fallen spectacularly or corrupted society through their bad character. We affirm that a person is not their appearance, but their inner self; it is their innermost nature that reveals their essence. As whole beings, we possess spiritual attributes that must be developed and applied both to ourselves and to the environment in which we live, wherever we may be and whoever we may be with.
Human beings, as whole beings, reveal themselves through intuition and creativity. Through intuition, human beings transcend themselves and put their spiritual potential into action, allowing their consciousness to be guided by inspirations arising from the cosmos. This is not a mystical ecstasy, but rather spiritual power concentrated through the force of will and enlivened by inspirations emanating from the beings who love us and from the universe; thus, everything becomes connected in solidarity.
Creativity elevates people above the ordinary, boosts their self-esteem, and brings forth potentials that had been dormant. However, for creativity to be put into action, the work environment must provide the conditions for its expression, and recognition of the quality of creative ability should be the great stimulus, the fuel for professional growth. Nevertheless, both intuition and creativity can produce beautiful works, driving human beings toward constant intellectual and moral progress, but they can also manifest themselves in degrading concepts and works, leading people away from higher ideals of life.
Only the power of good examples, the study of what is good and beautiful, the study of the works of the great geniuses of art and culture, and contact with the inspiration provided by spiritualist ideas can lead intuition and creativity toward a spirituality that builds and elevates the soul. Human institutions should facilitate this process for their collaborators, whether employees or volunteers.
Example has the power to transform, far more than words in a speech. A person’s spirituality is genuine only when accompanied by example. A mechanical person, tied to repetitive work and measured by the quantity of their output, is not and cannot be a creative person, much less an intuitive one. Human institutions, both public and private, should be a natural extension of human life, providing conditions that humanize and foster inner growth. In such an environment, creative ability becomes an asset to the institutions themselves, while alignment with the “deep self” represents an invaluable gain for society and for life itself.
