By Philip A. Woods
Schooling is in a kingdom of continuous switch and colleges ever extra assorted. humans wish extra participation and which means of their lives; enterprises wish extra creativity and suppleness. construction on those tendencies, this well timed booklet argues new paradigm is rising in schooling, sowing the seeds of a self-organising procedure that values holistic democracy. it truly is a vital learn for an individual (academics, policy-makers, practitioners, scholars, mom and dad, tuition sponsors and companions) who's attracted to how schooling can increase its horizons.
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Sample text
Entrepreneurial and bureaucratic rationalities vie with each other. Re﬇ective advocates of greater entrepreneurialism candidly admit that ‘the truth is that entrepreneurship is a headache’ because it presumes that ‘even smart, thoughtful, well-trained experts cannot anticipate needs, develop solutions, or ensure progress in orderly fashion’ and many new enterprising ventures and ideas will fail (Hess, 2010, pp 150‒1). In addition to this, entrepreneurs subvert or stnd ways round existing authority.
The meaning of entrepreneurialism is not given, but is open to various interpretations, and is capable of a radicalisation that puts participation and aspirations to holistic meaning to the fore. This democratic entrepreneurialism is a great conceptual and practical resource for the adaptive strategies discussed in Chapter 6, because it offers a different narrative than individualistic entrepreneurship and harnesses energy, creative visualisation for change and the skills needed to mobilise resources in the service of larger purposes and co-creation for the greater good.
A key marker of the importance of meaning and seeking reenchantment is the growing participation in ‘life spiritualities’, a social phenomenon in the UK, the US and internationally which has been studied closely by Paul Heelas (2008). Whilst his study does not claim to evaluate the authenticity of all involved in life spiritualities, he makes a cogent case against explaining out of existence the substance of this important social phenomenon. His conclusion is that life spirituality is ‘... very much to do with the free expression, and thus the development, of what it is to be “truly” human’, and that its emphasis lies not ‘with the “good life” of materialistic utilitarianism’, but with ‘the “good life” of expressivistic humanism’, infused by ‘the ethic of humanity (owing a great deal to the Enlightenment and Romanticism) ...
