Pub Date : 2020-10-29DOI: 10.1108/s1479-368720200000034016
There is a temporal dimension to an afterword that echoes its structural position in a book, providing a perch from which one can cast an eye backward. As a temporal device, it traditionally says something about what one has just read, not as conclusion or summary but as a description of the processes that have led to the creation of the book itself. However, my approach in this afterword takes a different tack in seeking to converse with some of the central ideas presented here in ways that also look forward. It offers me an opportunity to think alongside some of the key concerns developed across the chapters to see how they can open up new trajectories of inquiry, formations of thought, and ecologies of practice. Explorations of Self invites inquiry into the nature of self and its relationship to the figure of the teacher and teaching practice. It calls on us to be attentive to the ways in which who we are can act as a source for understanding what we are and what we do. When I was reading these chapters I was, as I’m assuming many readers were as well, reminded of both who and what I am and the distinctions I make between them. As many of the contributors here suggest, making such distinctions between who and what, however, can be fraught with assumptions that replicate dualist conceptions of the world (Bai et al., Sellman). Other authors suggest that self and identity are synonymous, thus insisting that teacher identities are always imbricated with the self (Lyle), while still others see the friction between them (Zhao). Some see self as a process which provides a rich ground for exploring how selves and practices are conditioned by larger trajectories of culture (Ritter) – trajectories which actually shape the very conception of self (Ergas and Ragoonaden). Other contributors foreground the centrality of narrative and the arts in formations of the self as central to overcoming a learned dividedness (Lyle, Kitchen), while others explore the conundrums faced within the self-study of practice (Pinnegar and Hamilton). Still others situate the self within a project of mindfulness as key to developing certain skills, such as CCK (Hulburt et al.) or to developing an ecological self (Albrecht). Others suggest that there is an ontological basis to teaching itself (Vlieghe and Zamojski), thus making who and what we are coterminous, while yet others eschew ontological framings of self altogether, viewing the self as “states of mind” (Ergas). Through demonstrating such variety of perspective, what these chapters do collectively is stake different claims about what or who the
后记的时间维度与其在书中的结构位置相呼应，提供了一个可以向后看的位置。作为一种暂时的手段，它传统上讲述的是人们刚刚读过的东西，不是结论或总结，而是对导致书本身创作的过程的描述。然而，我在这篇后记中的方法采取了一种不同的方法，试图以向前看的方式与这里提出的一些中心思想进行对话。它为我提供了一个机会，与章节中发展的一些关键问题一起思考，看看它们如何开辟新的探究轨迹，思想的形成和实践的生态。《自我探索》邀请读者探究自我的本质及其与教师形象和教学实践的关系。它呼吁我们注意我们是谁的方式，可以作为理解我们是什么和我们做什么的来源。当我读到这些章节的时候，我想很多读者也会想起我是谁，我是什么，以及我在它们之间做出的区别。正如这里的许多贡献者所建议的那样，区分谁和什么，然而，可能充满了复制世界二元论概念的假设(Bai et al.， Sellman)。还有一些作者认为自我和认同是同义的，从而坚持认为教师的认同总是与自我相结合(莱尔)，而还有一些人看到了两者之间的摩擦(赵)。有些人认为自我是一个过程，它为探索自我和实践如何受到更大的文化轨迹的制约提供了丰富的基础(Ritter)——这些轨迹实际上塑造了自我的概念(Ergas和Ragoonaden)。其他作者将叙事的中心地位和自我形成的艺术作为克服学习分裂的核心(Lyle, Kitchen)，而其他人则探索了实践自学中面临的难题(Pinnegar和Hamilton)。还有一些人将自我置于一个正念项目中，作为发展某些技能的关键，比如CCK (Hulburt等人)或发展生态自我(Albrecht)。另一些人认为，教学本身有一个本体论基础(Vlieghe和Zamojski)，因此，我们是谁和我们是什么是同源的，而另一些人则完全避开了自我的本体论框架，将自我视为“精神状态”(Ergas)。通过展示这些不同的观点，这些章节共同做的是对什么或谁提出不同的主张
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