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Can We Achieve Human Development Without Ethical Ends?

Beyond Left and Right: “To base the political division of the world’s future on ideological standpoints of left or right is senseless.”


The basis of human progress is not in return to the past, nor is it in the present; it is to anticipate the future; to go forward with the awareness of what could and should have been done and has not been done. The objective is to conceive new ideas, methods, values, and attitudes in an ethical and aesthetical context. One of our purposes in life is to provide a better planet for future generations; it is a moral responsibility, it is an ethical obligation. Without integrity and compassion is impossible to achieve such a goal. And by integrity, we mean that we are making sure that the things we say and the things we do are in alignment. Unfortunately, the current practice of politics does not follow this basic ethical behavior.    

The utopias have nearly always been taken over by ideological extremists. In the past century and in present times, they brought in the leftist utopia or the repulsive false utopia of the extreme right —fascism organism— as the only proprietors of the desirable goals for human destiny. On one hand, a betrayal of the collectivist ideal, and on the other the egocentrism and racism of the minority in control. 

The utopian idea of democracy in the terms of the French Revolution was downgraded, and nowadays liberty, equality and fraternity are paradigms relegated to the economic sphere. But would it not be possible to build a utopia within the framework of democracy? Isn’t democracy, after all, a utopia? We should begin by analyzing the components of democracy in relation to human development.

Freedom produces the paths for development, and development produces freedom in an inevitable interaction. But the development we are referring to has a human face; it is global, holistic, and integral. In economic terms, freedom and development do not necessarily interact in the same way; in other words, economic development does not imply freedom. Some dictatorships have had notable economic growth; Spain in the sixties, and Chile during Pinochet, suffered a violation of many of their citizen’s freedom, but their economies flourished. On the contrary, some democratic countries have seen their economy decline. So economic policy must not be confused with freedom, nor democracy with economic development. We need to deal with development in a more comprehensive term. Human development goes hand in hand with democracy and with a utopian dimension. There can be no development centered in mankind unless society assumes the genuine options of freedom, equality and fraternity. And this implies the eradication from the democratic political practice of five crucial aspects: corruption of any kind, the concentration of power, nationalism and ethnocentrism, lack of education, and the separation of the people from decision-making by the democratic government.

In an even wider sense, the suppression of frontiers, diffusion of power among the whole people, inter-ethnic development and respect for minorities are essential to international and intra-national progress. Democracies in which authoritarian practices are concealed, or any kind of discrimination permitted, are guilty of malevolent use of power. The learning process often implies a relinquishing of old habits and undesirable behaviors. Politicians must abandon double talk and half-truths that distort the truth. This habit, ingrained in political practice, especially when it is used to win popular support, is dishonest, and it undermines the democratic system which should be soundly based on honest and transparent behavior and values.

So to base the political division of the world’s future on ideological standpoints of left or right is senseless. From the right, from the left, from conservatism or radicalism and even from the ambiguity of the center, bad policies can be practiced, in which the extremes of the systems meet and melt down. The ideological position that focuses on the complexity of human development cannot possibly be simplified into such vague and empty expressions as these extremes we have mentioned.

They must be stated in terms of those who are in favor of human rights and those who violate them; of those who work for the common good and those who extend their freedom at the expense of the freedom of others; of those who distribute equality and those who accumulate privileges; of those who defend diversity and those who try to impose a uniform culture; of those who respect other opinions and those who practice intolerance; of those who accept the will of the people and try to administer the power they have been granted and those who misuse it or turn it to their own benefit; of those who have an ethical sense of life and those who feel no obligation to mankind.


©2022 Miguel Angel Escotet & The Escotet Foundation. All rights reserved. Permission to reprint with appropriate citing.

The featured picture is an illustration by Jordan Awan from The New York Times.

Pandemics, Leadership, and Social Ethics


This Viewpoint argues that the absence of worldwide social ethics is at the root of our present social, political, and economic crises. More to the point, the current COVID- 19 pandemic was, in part, a consequence of insufficient scientific research, inappropriate education systems, and globally fragile health structures and human services.


The COVID-19 pandemic we still facing is, in part, a consequence of insufficient scientific research, inappropriate education systems, and globally fragile health structures and human services. But we invest much more in maintaining political structures and political movements than in any of those areas.

As education professionals, we know that we live in a world in turmoil: a world of collapsing ideas, instant gratification, unfulfilled promises, and crashed ideologies. We experience the forces of change invading our classrooms every day, even as the voices of discontent demand radical reform of all levels of public education, including higher education.

At the same time, we must confront a new dark age in political and social leadership. Gloucester’s disturbing words in King Lear are fitting: «Tis the time’s plague when madmen lead the blind»(1). With some exceptions, many local, national, and global leaders display a surprising disregard for culture and an appalling absence of affective and emotional development. They lack the vision necessary to propel changes and the democratic soul to act in good faith. They demonstrate hopelessly deficient management skills, exude selfishness, lack compassion, and denigrate transparency.

They seem to be motivated by power, not by service. Our societies need leaders and visionaries. In the words of Yuval Noah Harari, «So far we don’t see anything like the strong global leadership we need» (2)

The world is threatened not only by wars such as the one initiated by Putin against Ukraine and by a severe economic crisis but also by natural and man-made disasters—from oil spills to radioactive leaks, from underdeveloped sanitation to climate change. There is also an oppressive feeling that we are losing everything that was reliable, predictable, and able to guide us in solving our problems. Political, economic, and social corruption is increasing. Anger and dissatisfaction create discontent in every corner of the world, as those considered responsible for the crisis we face are condemned as selfish, greedy, unfair, arrogant, and cynical. More than ever, we see firsthand the deleterious consequences of the “I deserve everything” philosophy, practiced with absolute contempt for the people who will suffer its consequences. As ordinary citizens, we know this is not only a public health and economic crisis, regardless of what politicians and economists say. We feel in our bones that this is an ethical crisis, a structural problem that we cannot solve using the same ways of thinking that created it.

After the defeat of Nazism, humanity viscerally rejected the cruel philosophies of hate that provoked the most terrible nightmare of the twentieth century: the extermination of millions of innocents in the name of one Race, one Realm, one Leader. That sense of horror gave rise to a moral revolution: the rights movement, which recognized the civil liberties of women, children, and minorities.

It would be interesting to pinpoint exactly when the memory of the Nazis’ crimes began to vanish, dissolving like those midnight nightmares that we are unable (or unwilling) to recall the next morning. At that moment, the stain of innocent blood was erased, and human beings emptied their souls, embracing the new narcissistic philosophies of selfishness and greed. They began to define the “good life” as one driven by the quest for money and power: a life without shame, remorse, gratitude, compassion or goodwill.

In recent years, there have been significant efforts to convince people that altruism, compassion, and tolerance are not virtues at all, but empty words motivated by spiritual snobbery and totalitarian ambition. Growth for the sake of growth has overridden environmental protection. Sympathy for the unfortunate is considered a sign of weakness, which only serves to multiply dependence on the State, leading to a tax burden on hardworking and creative (now redefined as wealth-creating) individuals. We are bombarded with the idea that consumption is happiness, all in the name of freedom. As the Czech poet Czeslaw Milosz said about his life under communism, «we were permitted to shriek in the tongue of dwarfs and demons, but pure and generous words were forbidden.»(3)

In view of their consequences, we recognize these ideas as crude intellectual errors defining a narrow world. But the world is not narrow anymore. We, as psychologists and educators, know that new technologies have expanded the horizons of children and adults and that many possibilities are open for acquiring cognitive abilities. We know that truth is increasingly more difficult to hide, which only underscores the importance of rectitude, fairness, integrity, and the need for critical thinking.

These new technologies allow people to unmask moral hypocrisy and to discover more easily the gap between what is preached and what is practiced. Ethics should be taught as the search for truth, not as the expression of opinions or from the narrow perspective of spiritual snobbery. Ethical behavior cannot be achieved by just adding courses or activities to programs of study. It needs to be embedded in all our educational processes, as a lifelong learning progression.

The times call for a new ethical revolution in education (and society as a whole) that stresses the importance of the human being—not merely as the invisible hands of the marketplace, or as a consumer of goods, or even as an isolated brain, without a heart, without a conscience, and without artistic sensibility. We need to educate for ethics and aesthetics, for a commitment to justice and liberty, for the ability to admire the beauty of human creations, and for respecting the planet and its biodiversity. We cannot teach to the test at the expense of teaching to the heart. That type of teaching only values a short-term learning process instead of an attitude of lifelong learning.

Ethical education should be a commitment against cruelty, intolerance, and fanatical moralism. Aesthetic education lets us admire the beauty of human creations, while integrity leads us to understand that people who think, live, and behave differently than us are capable of enriching our lives with marvelous creations in science, technology, and art. We need to teach the language of emotions and how to interact in compassionate and intelligent ways, so we can accept, understand, and manage our feelings and the feelings of people around us. We need to be more attached to knowledge than to certificates and diplomas. In the short term, we will need to combine face-to-face education with distant individualized learning.

We need education for liberty and the responsibilities it implies. Liberty without responsibility is a license to do anything without ethical considerations, to forget justice and the rights of others, and to receive without gratitude because we deserve it all. It is to live under the false impression that life has only rewards, no consequences or punishments. Education for liberty is education for making decisions based on ethical reflection—on how those decisions will affect our own lives, the life of our fellow humans, and the life of the planet.

Ethical education should embrace the place of freedom in our lives. Education without liberty is indoctrination; it exercises authority by intimidation and not by inspiration. Education for freedom is education for accepting oneself, for searching, for experimenting, for doubting, for making mistakes, for expressing feelings without fear of being subject to punishment or ridicule. We need the freedom to be able to question authority, to speak without coercion, and to challenge the dogmas of the times. Bear in mind Voltaire’s warning: «anyone who has the power to make you believe absurdities has the power to make you commit injustices.»(4)

Many wars have relied on propaganda making people believe absurdities. The bad news is that we now live in a more dangerous world than the world of Voltaire, not least because we have weapons of mass destruction that can fall into the hands of anyone. The good news is that we also have powerful communication technologies that can be used to avoid conflicts and to help good leaders, so that with strong determination they may spread their messages of tolerance.

To those who say this sounds too idealistic, too difficult, and too expensive, I would say that wars, pandemics, and destruction are more expensive. The new generation lives in a world invaded by information, so they need creativity to replace, not repeat, the mistakes of past generations. They will need the sensibility to appreciate and protect the immortal creations of human talent, and most of all they will need ethics to guide their decisions. They will have access to information not tainted by ideologies, governments, or economic or political interests, but they will need the wisdom to separate the wheat from the chaff. They will need the power of imagination to construct new models and new tools to replace a world in decline. They are going to live in a real global village, where human interactions will be more diverse and wide-ranging despite the social distance. For all these reasons and more, we need an education for the emotions, to avoid unnecessary conflicts and create an authentic human family.

In a world invaded by novelty and glaring technologies, human beings need moments of peace and introspection that only art and the proximity of nature can offer. The aim of the new education will be to liberate the mind from the idea that we are somehow separated from nature and from the rest of humanity. “This delusion”, to quote Albert Einstein, “is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widen- ing our circle of compassion to embrace all living creatures and the whole of nature in its beauty.»(5)

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References

(1) Shakespeare, W. (2015 [1605]). King Lear. New York, NY: Simon & Schuster.

(2) Harari, Y. (2020). Yuval Noah Harari: “Every crisis is also an opportunity”. UNESCO Courier. https://en.unesco.org/courier/news-views-online/yuval-noah-harari-every-crisis-also-opportunity.

(3) Milosz, C. (2003). New and collected poems (1931–2002). Trans. Robert Hass and Czeslaw Milosz. New York, NY: HarperCollins Publishers.

(4) Torrey, N. (1961). Les philosophes: The philosophers of the Enlightenment and modern democracy. pp.277-278. New York, NY: Capricorn Books.

(5) Sullivan, W. (1972). The Einstein papers: A man of many parts. The New York Times. https://www.nytimes.com/1972/03/29/archives/the-einstein-paper s-a-man-of-many-parts -the-einstein-paper s-man-of.html.

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Miguel Ángel Escotet (Spain, United States) is professor emeritus and former dean of the University of Texas System, UTRGV, as well as a former Frost professor at Florida International University. He was executive director of The Interamerican University Council for Economic and Social Development and secretary-general of the Organization of Iberoamerican States for Education, Science and Culture (OEI). Presently he is rector of The Intercontinental University of Business (UIE) and president of Afundación.

©2020-2022 Miguel Angel Escotet and Prospects. Reviewed on September 2022. All rights reserved. This article is published by the Comparative Journal Prospects from UNESCO and the appropriate citing is as follows: Escotet, M.Á. Pandemics, leadership, and social ethics. Prospects (2020). https://doi.org/10.1007/s11125-020-09472-3. 

Retrieved from https://link.springer.com/article/10.1007%2Fs11125-020-09472-3 and https://miguelescotet.com/2020/pandemics-leadership-and-social-ethics/ Download PDF at https://link.springer.com/content/pdf/10.1007/s11125-020-09472-3.pdf

Educación afectiva: alas para el viaje del futuro


En cualquier examen del futuro, deberíamos preguntarnos antes que nada, no tanto hacia dónde va la educación, sino más bien hacia dónde debería ir. En el fondo debemos pensar en forma dialéctica entre el ser y el deber ser. Veamos a vuelo de pájaro dónde estamos y hacia dónde podríamos ir.


Muy a pesar de las nuevas tecnologías que han incurrido en los procesos didácticos, la escuela mantiene estructuras muy similares a las de antaño. Sólo hemos reemplazado unos instrumentos por otros, unas formas de adquirir información por otras. Nuestros sistemas educativos se han contentado con “instruir” y no con “educar”; han recompensado la soberbia y no la humildad; han enfatizado la búsqueda del prestigio individual y no el servicio a la comunidad; nuestros profesionales no son formados para responsabilizarse ni estudiar interdisciplinarmente las consecuencias sociales ni ecológicas de sus decisiones, tal como hemos apreciado en la situación pandémica del Covid-19 que ha puesto de manifiesto en muchas sociedades, la falta de solidaridad intergeneracional y la carencia de responsabilidad social. Hoy vivimos bajo la angustia del desequilibrio ecológico y con la desilusión de la persistencia del hambre y la miseria en un mundo que se llena de orgullo con las conquistas de la ciencia y la tecnología.

¿En dónde estamos?

Debe hacerse notar que las sociedades han modificado sus patrones culturales y laborales. Los padres de familia han tenido que reducir sus tiempos de dedicación al aprendizaje no-formal e informal de sus hijos y la escuela ha sido incapaz de responsabilizarse de los componentes afectivos trascendentales que tenían lugar, o que deberían haberlo tenido, en el seno de esa estructura social. Con estas palabras, sólo intento honrar a aquellos hombres y mujeres que merecen ser honrados; no a tantos creadores de familias disfuncionales que han sido causa de su propia deshonra.

La educación de los tiempos actuales ha fragmentado el conocimiento como ya señalaba C.P. Snow. Los conocimientos se enseñan mediante asignaturas, fragmentados, en segmentos. Peor aún, se dicotomizan en dos áreas, las ciencias y las humanidades, y entre ellas mismas también se desmenuzan, como si fueran idiomas separados e incomunicables, como lenguajes contrapuestos. La escuela y la universidad ayudan, lamentablemente, a romper el puente natural que existe entre el conocimiento del ser humano, de su medio y de sus creaciones. Rompen ese sentido “gestáltico” del conjunto de las disciplinas que es absolutamente necesario para entender a cabalidad cualquier especialización.

También se han fragmentado la educación cognitiva y la educación afectiva, una a expensas de la otra. Pero las dos son complementarias en muchas competencias humanas. Por ejemplo, cuando se enseña la autodisciplina como herramienta indispensable para pensar y aprender. Cuando se enseña que ésta requiere diferir gratificaciones y no ver el mundo a través del lente distorsionado de nuestros propios deseos o caprichos. Cuando se enseña que a pesar de todas las tiranías (y los niños están sometidos a muchas de ellas), nadie puede robarnos nuestro derecho a pensar, a disentir en nuestro interior y que el mundo ha progresado siempre gracias a los escépticos y a los rebeldes.

La escuela, por otro lado, forma parte de un sistema educativo profundamente fraccionado. No existe ni continuidad en los niveles de formación entre la educación pre-escolar, básica, secundaria y post-secundaria, y mucho menos existe, el concepto de educación a lo largo de la vida como impronta en cada uno de los seres humanos. Hemos incurrido en una educación cosmética, en donde los diplomas y las certificaciones han impedido el paso de los aprendizajes genuinos.

Esa discontinuidad inherente a si misma, se agranda de forma descomunal cuando los distintos gobiernos, totalitarios o democráticos, utilizan a la educación como terreno de conflicto de las tensiones y contradicciones políticas, parafraseando a Robert Arnove, y modifican a su antojo, sin el debido respaldo científico, las bases y procesos del sistema educativo. Se hace demagogia de la educación desde la derecha, la izquierda o el centro ideológico. La educación es un proceso cuyos resultados no son políticamente inmediatos; se extienden mas allá de los mandatos de los gobernantes. Es una siembra cuya cosecha no otorga réditos políticos a corto plazo. Pero todavía es mas equívoco el uso que hacen del término educación ya que tienden a confundir educación con escuela, escolaridad con educación.

Más grave aún es una educación en dónde los factores ético y estético que dan esencia y trascendencia a la vida pasan desapercibidos por todo el sistema educativo, porque la enseñanza de lo ético no es producto ni de planes formales de estudio ni de asignaturas dedicadas a ello. La formación ética es un proceso transversal y multidimensional cuyo mayor y poderoso componente es el de “predicar con el ejemplo”. Precisamente, la educación post-moderna hace hincapié en la disrupción del aprendizaje que produce el llamado currículo oculto, es decir, las distintas formas de corrupción que nos invaden y constituyen otra especie de escuela paralela, donde se aprenden el fraude y la deshonestidad. Nuestras escuelas y universidades no se escapan a este sistema de valores. Cada día falta más pasión y autenticidad en el proceso de enseñanza-aprendizaje. Asistimos a la creación de nuevos impostores de la enseñanza que no comprenden que su mayor compromiso ético profesional como maestros o profesores es el de seguir aprendiendo por el resto de su vidas. Su obsolescencia en muchos casos se materializa al mismo tiempo de iniciar el ejercicio de su profesión.

¿A dónde deberíamos ir?

Por ello lector, permítame en un apretado resumen enfocar sólo dos áreas o dimensiones, en el entendido de que ni son todas, ni comprenden todos los aspectos que en un artículo de esta naturaleza y extensión sería posible cubrir. Pero que duda cabe, que estas dos dimensiones son esenciales para dar rumbo a la educación del futuro: la dimensión cognitiva y la dimensión afectiva.

Encauzando la dimensión cognitiva, meta-cognitiva y estructural de la educación

La crisis de la educación no está tanto en la explosión misma del conocimiento como en el grado de coherencia entre su onda expansiva, los medios para abarcarla, y la capacidad holística para asimilar el conocimiento multi e interdisciplinar que se produce. Tenemos a nuestra disposición, cada vez más, los nuevos desarrollos de la robótica, el bioaprendizaje y la genética, la inteligencia artificial y la misma neurociencia, que ampliarán las fronteras del conocimiento y las formas y procesos de aprendizaje de las personas.  Sin embargo, el sistema educativo va muy por detrás de este cambio exponencial de la ciencia y tecnología y de la misma sociedad. Las realidades que sustentan esta crisis de la educación actual están caracterizadas, entre otras, por estas reflexiones:

1. La parte esencial de la educación no está al final del continuum sino en la educación infantil y en la educación de los padres o de aquellos que ejercen la función de paternidad o maternidad. Sin una educación que abarque al menos los 9 meses previos al nacimiento de un nuevo aprendiz, no habremos avanzado en mejorar los niveles subsiguientes. Es aquí donde debe estar concentrada toda la capacidad de excelencia del sistema educativo sin detrimento del resto.

2. Los conocimientos científicos y tecnológicos no se incorporan a los planes de estudio formales de la escuela y universidad al mismo ritmo que se producen. Aun los conocimientos sociales van muy por delante del propio análisis anticipatorio al que debería estar abocada la institución educativa. Se requiere, por tanto, dar respuesta a los nuevos perfiles de empleo, al reciclaje profesional en todas las edades y a la investigación sobre nuevos dominios de las ciencias y las tecnologías y a las vertientes humanistas indispensables para el desarrollo del pensamiento crítico.

3. El conocimiento sobre el ser humano y su mundo se ha parcelado en segmentos cada vez más pequeños y más especializados. Pero el conocimiento más profundo de la materia y sus características nos lleva a una visión ínter y transdisciplinar y a una concepción unificadora del mundo, tanto en el dominio de las ciencias como en el de las humanidades. Las nuevas tendencias han vuelto a romper las fronteras artificiales que se habían establecido entre las diversas ciencias particulares. La aplicación del método científico en su más amplia acepción, identifica las ciencias con las humanidades, acercándonos a un humanismo científico-técnico, en donde la razón pura tiene que estar en equilibrio con el sentido de la estética, la ética y trascendencia del ser humano.

4. La tendencia contemporánea es a una “educación a la carrera” y orientada mayoritariamente a la búsqueda de diplomas o certificados acreditativos que enfatizan las características de la educación universitaria terminal. Una concepción distinta es la de la formación superior permanente que tiene esencialmente un carácter integrador y una actitud constante de indagación y búsqueda de nuevos conocimientos. Una educación a lo largo de la vida se inserta en la propia dinámica de la mutación e incertidumbre de la sociedad que no sólo exige poseer los conocimientos y técnicas para el desempeño de sus miembros en el mundo de hoy, sino, fundamentalmente, su capacitación para aprender, reaprender y desaprender permanentemente.

5. La ampliación de los objetivos de la universidad a la formación permanente está íntimamente relacionada con la propia concepción modernizadora de la educación, en donde teoría y praxis son parte integradora del conocimiento. Es decir, que no hay una etapa para estudiar y otra para actuar. Que aprender y actuar forman parte de un proceso existencial del ser humano. Es por ello también, que se hace necesario desde temprana edad combinar la teoría con la práctica, la prescripción con la innovación y la creatividad, la certeza con la incertidumbre, la armonía con el caos.

6. Las nuevas tecnologías de la comunicación e información tendrán que incorporarse paulatinamente a todos los niveles de educación formal y no formal. De ahí que será necesario desarrollar destrezas desde el inicio de la formación de los individuos que les permita manejar por si mismos variables de generalización y discriminación de conocimientos y búsqueda, procesamiento y evaluación de información relevante para sus propósitos. Hoy en los albores de una información planetaria vemos la cantidad de basura informativa que distorsiona el conocimiento real y no lo separa del meramente especulativo y ocioso. Estamos pasando por una etapa de deslumbramiento ante los instrumentos, ante los contenedores, y estamos relegando a un segundo plano los contenidos.

7. Se impondrá una nueva modalidad de Brick and Click (ladrillo y clic o universidad residencial y tecnología educativa) como expresa Arthur Levine, frente a la tendencia de lo que yo llamaría Point and Click o modelo online o en línea. Es decir, el futuro de la educación, y muy en particular de la universidad, llevará a dos modelos genéricos: el de élite, que combinará educación presencial y a distancia como integración de la socialización académica y el conocimiento; y el modelo de masas como instrucción online o no presencial. Este segundo modelo será de gran utilidad para el inevitable y necesario reciclaje y actualización profesional que estará inserto de por vida en todas las profesiones y actividades laborales. Por supuesto, existirán modelos mixtos que integrarán partes de esas dos vertientes genéricas.

Lo más difícil y a su vez, lo más importante: la dimensión afectiva de la educación

El conocimiento adquirido no es producto de un proceso desarrollado en el vacío, sino en la interacción de experiencias, tanto individuales como sociales que dan sentido a la vida del ser humano. Por ello, educar en su sentido más amplio no puede ser sinónimo de enseñar, instruir o entrenar. Educar es formar e instruir al mismo tiempo. Es combinar los procesos cognitivos, psicomotores y afectivos convirtiendo los contenidos en elementos libremente disponibles y discernibles, pero también como parte del crecimiento de la personalidad y de la convivencia en sociedad. Veamos sólo algunos puntos.

1. Transformar y mejorar el sistema educativo sin etnocentrismos es adecuarlo a las necesidades del futuro. Un futuro que sin duda será interétnico, intercultural, que tiene que respetar la variedad y singularidad de las culturas que definen nuestro mundo. A ese futuro interétnico de la educación se le unen muchos otros futuros: el ecológico, el científico, el técnico, el económico, el del binomio trabajo-ocio, el de cultura de paz, el estético, el ético. Es un mundo multidimensional y un futuro impredecible en vertiginoso cambio, con un sentido gestáltico de que la unidad, el todo, son producto de la variedad, de la diversidad, del movimiento. Pero diversidad no significa desigualdad ni asimetría. El concepto de diversidad parte de la equidad de derechos y deberes de las personas que se obtiene a partir de políticas y hechos desiguales, diversos, mediante el perfeccionamiento de lo que está existencialmente implícito en la solidaridad y fraternidad. Aquí está el gran desafío para combatir la pobreza, el racismo, la violencia, la cultura de la guerra, la degradación del medio ambiente, la ignorancia… Por ello, a esa educación diferenciada que busca obtener iguales resultados, se tendría que incluir una educación para la diversidad basada en los componentes afectivos del aprendizaje.

2. La diferencia entre una escuela y un centro de entrenamiento es que la escuela debe orientarse al desarrollo integral del ser humano en consonancia con su medio, no solo mediante la enseñanza de destrezas y capacidades, característica de los centros de entrenamiento, sino en el aprendizaje social y cultural y en el crecimiento como persona, no en soledad, sino en constructiva compañía. Sin embargo, la escuela, que en buena parte de los países, demuestra tener problemas graves en el desarrollo de las competencias cognitivas —como las que corresponden a los lenguajes matemáticos o abstractos— tiene aún mayores dificultades en el manejo de variables sociales y culturales. La violencia, el egoísmo, el respeto a las ideas del otro, el propio abandono de conductas cooperativas, el racismo, la intolerancia, la educación etnocéntrica y nacionalista, son parte de un problema más generalizado. Nuestros sistemas educativos están informando mal y formando mucho peor. La educación afectiva está prácticamente remitida a un último lugar, y esto es a mi juicio, una de la causas más importantes de la mala salud de la educación en general.

3. La escuela tendrá que poner más atención a las variables afectivas. En mi libro The Psychosocial and Cultural Nature of Education presento 21 variables afectivas que son esenciales en la construcción de la educación del futuro. Entre ellas,  desarrollar el pensamiento ético y estético, las conductas de flexibilidad y tolerancia, el ejercicio permanente para la liberación de prejuicios mentales y sociales, la moderación de lo superfluo, el ejercicio de la compasión, el aprender a compartir el conocimiento, aprender a saber escuchar, fomentar las actitudes generosas, reconocer lo que otro puede enseñarnos, aprender a cuidar o aprender el sentido de convivencia con la naturaleza, con el conocimiento y con el propio ser humano. En definitiva, aprender a aprender en compañía.

4. Los grandes avances de la neurociencia y su aplicación al aprendizaje, serán de importancia decisiva para crear programas que no sólo permitan la evolución de las variables cognitivas y el avance de la inteligencia artificial, sino también en la comprensión y estimulación de las actividades humanas en las esferas de las decisiones morales, sociales, emocionales y del aprendizaje afectivo. Es mucho más importante aprender a amar el aprendizaje que aprender odiándolo. Este es el gran desafío de la educación del futuro, acompañado por la construcción ética del conocimiento.

5. La educación afectiva requerirá modificar radicalmente la formación de maestros y profesores. Además de su formación científico-matemática y social tradicional, deberán ser profesionales con extensos conocimientos de psicología, ciencias de la salud, tecnología, filosofía y áreas afines para que puedan llevar a cabo todos los procesos de atención a los estudiantes en sus distintas etapas evolutivas. Así mismo, la educación del futuro de cada persona tendrá que ser responsabilidad de un equipo de profesionales de diferentes disciplinas.

La educación debe ser flexible como el bambú y no reglada por leyes rígidas, porque el mundo cambia y se forma para el mañana y no el ayer. Finalmente, el hilo conductor tiene que partir de las dos instituciones fundamentales de la sociedad: la familia y la escuela. Ese hilo debe dirigirse a la educación como práctica de la democracia, de la libertad, de la equidad, de la modernidad, de la innovación y de un humanismo comunitario. Hilo que nos conduce a un futuro deseado, a unos ideales a los que no podemos renunciar. Un futuro interétnico impregnado de la mayor riqueza que tiene nuestro mundo, su variedad cultural. Un futuro para la educación que, sin renunciar a su función de desarrollo de competencias cognitivas y meta-cognitivas, profundice en las dimensiones afectivas y actitudinales. Una educación que además de enseñar para el corazón, nos proporcione alas para el viaje de la vida.

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Revisión, July de 2022. Este ensayo ha sido publicado originalmente en la revista Crítica de España, Nº 982, Diciembre 2012. Su versión original en pdf puede obtenerse online aquí. Fue presentado como conferencia magistral al Congreso Puertorriqueño de Investigación Educativa celebrado en la Universidad de Puerto Rico, Rio Piedras el 7 de marzo de 2013.

©2013, 2016, 2021, 2022 Miguel Ángel Escotet y Revista Crítica.  Todos los derechos reservados. Se puede reproducir citando la fuente y el autor en la forma siguiente: Escotet, Miguel Ángel (2012).  Educación Afectiva: alas para el viaje del futuro. (Revisado agosto de 2021, Blog Académico) Revista Crítica (Madrid), Nº 982, Diciembre, pags. 14-18. La fotografía de la cabezera es un fragmento del original de la fotógrafa Tatyana Tomsickova.

 

Robert Arnove: How Great Teachers Make Top Students

arnoveThe book Talent Abounds: Profiles of Master Teachers and Peak Performers, from Paradigm Publishers written by Robert Arnove, Chancellor’s Professor Emeritus at Indiana University and a leading scholar of comparative and international education, suggests that great teachers who turn out great students across disciplines share some common traits. The book features interviews with some of the leading figures in various fields, from music to mathematics to culinary arts.

Arnove found that these master teachers, who had all made a mark as performers in their fields, wanted to make a greater impact by sharing their experiences and insights. ”It was going beyond existing knowledge to make their own unique contribution or signature,” Arnove said. “It was a desire on their part to teach and have their students participate in a community of practice extending back generations, and, at the same time, not have their students be clones. They would not impose, but they would guide.”

A Need to Educate for Uncertainty


Miguel A. Escotet: «Today there is a need to educate for uncertainty»

An Interview with Gena Borrajo, Eduga Journal, Spain.


Presently, he is the president of Afundación and IESIDE in Spain. Also, he is an emeritus professor and former Dean of the UTRGV College of Education at the University of Texas. Miguel Angel Escotet has conducted in-depth studies about American (North and South) and European university reforms, thus becoming a well-known expert on the subject. In this interview, he reveals the key factors for achieving an education adapted to modern times. To his mind, it is crucial to allow students take a more active role in their own education, to strive for a balance between the cognitive and affective domains and educate for an increasingly uncertain world. 

Educating for uncertainty. Sounds difficult…

It is indeed difficult, but absolutely necessary. And it is a complex issue because we have created a world in which there is a great deal of fiction. We think that everything has already been done. There is too much talk about strategic planning, about designing programs for students who are just beginning their lives and who will remain in the formal education system during sixteen years, but it is almost impossible to know what will happen by the time they will join the job market. The fact is that we lead them to believe that with what they are learning their future will be solved, when it would be more reasonable to help them build that future.

What are the pillars that provide support for this theory?

The basic foundation in educating for uncertainty is to teach students to think, to dissent, to tolerate and respect other people. And these are affective, not cognitive dimensions. Spanish education is highly cognitive, which is all well and good, as long as it is not at the expense of the affective aspects, since the human being must learn to live within society. What this school of thought proposes is figuring out how to help students solve their problems by providing them with tools and, of course, know-how. And this isn’t something that can be achieved with rigid programs.

Apart from your engineering studies, you’re also a psychologist. Is it psychology that has determined your way of focusing on education?

It has helped me to center my attention on the student. In the university, we have a tendency to develop a curriculum for each course created in the image of what the professor knows, which prompts a crisis, since what the student ought to acquire is the knowledge that the world demands from him or her. Within the framework of this viewpoint, the knowledge that is really important often arrives too late. That is to say, we are behind the times. It is as if we were repeating history instead of making it. What I mean by this is that the European university – and perhaps the American university too, I’m not saying this isn’t the case – thinks a lot more about the teacher than about the person being taught.

Is this new way of teaching a question of concept or of resources?

Both. On the one hand, it involves a concept of university education. In the curriculum there must be core contents that everyone needs, but you also have to leave spaces to be shared, in which the student can hold opposing views . This way of teaching is more expensive because it requires more professors, the diversification of contents and less crowded classrooms.

With regard to group size, should it be related to the type of subject taught?

It can, but on this point we find a widespread error: We’ve often thought that the exact sciences (mathematics, for example), should be taught in small groups and that philosophy can be given in large classes, when actually just the opposite is true. Students can follow the process of an equation on a screen, what it derives into, how it is reconstructed, how it is defined and how it is solved. However, under these conditions, it is very difficult to explain a theory by Aristotle and hope that everyone will reach the same deduction, because in that case, reconstructive thinking is necessary, and this requires analysis and discussion. When this is left out of the mix, it is easy to fall into simple rote learning.

Well, now, you’re dismantling the old myth about sciences and humanities.

There is a concept asserting that theoretical subjects are easier to teach than those of a more practical nature, and that’s not true. Moreover, a dichotomy has been created between the humanities and science. Two languages have emerged that are at odds with one another, and there is certain contempt of one for the other, even within the scientific field. That’s a problem. I have studied engineering, clinical psychology, philosophy and education, and I can state that mathematics is the most uncomplicated thing to learn, because it has to do with an easily grasped system of symbols. The thing is, when we impart disciplines that are considered theoretical, we fail to teach people to think, because we believe that the teaching of reasoning skills is associated only with science.

You are very familiar with the European and American university systems. What is your view of EHEA (European Higher Education Area)?

Convergence is a way of harmonizing the higher education system as a whole in the European Community. This, as stated, seems good to me. But you can’t really say that this is a perfect reform, since it has copied part of the Anglo-Saxon model, which, in my opinion, has certain weaknesses. They should have been more selective – that is to say, they should have taken the good parts into account and kept what functioned well in the already existing European system.

Which are those weakest points?

First of all, as I’ve already said, university education continues to be too oriented toward the faculty, the department, or even toward the administration, which I see as a serious drawback, since while it is true that a management system is essential, it should be borne in mind that it must always be at the service of the consumers – in this case, the students. One example is the very organization of the curriculum into credits, which is nothing more than an adaptation designed to satisfy the wishes of the professors and not the needs of the students.

What do you mean?

Well, that when it comes to establishing the duration of studies, the criteria can’t be one size fits all, because what one person can do in a shorter time, another person will require a longer time to do. In other words, the reduction that has been carried out translates as “studies on the run”, but the criterion to apply should be that studies should last as long as needed, determining the time on case-by-case basis. I insert university education into a life-long education project. Therefore, I insist, individual differences must be respected, and this is something that is not contemplated within the model that we’re referring to. In point of fact, the United States is learning toward the European concept of education, while here in Europe, we’ve been there and now are going back to the other end. No one is completely right.

Having reached this point, is there any possibility of solving that time shortage to which you refer?

We face a situation that poses the need to find a very good balance between generality and specialty. We cannot train a professional in the skills that pertain to his/her field of study at the cost of reducing general contents. This is what has happened with the Master’s degree which was conceived for those who already had a solid foundation, but now we have to give up that concept in order to cover a lot of ground in a short time.

Besides, theory and practice do not go hand in hand. Is it so hard to combine the two things?

The truth is that there are professionals who develop theoretical systems without testing them, when research should indeed have an empirical basis. Many times the origin of this is a sort of arrogance that keeps us from approaching the classrooms, because we believe that this is the job of the teachers in the earlier stages; this is an error. I don’t see why a professor at the university level can’t teach in primary or secondary schools in order to find out what’s going on there, before the students reach the university. We shouldn’t forget that the earliest learnings and teachings have an enormous influence on people. I’ve always held the opinion, for instance, that those who teach small children should be the best paid and the best educated, because it is at those ages that a foundation of vital importance is constructed: when language, feelings, are acquired…That is why I think that it is a good practice for those educating future teachers to spend some time in the school, because it’s impossible to conceive a professor for future teachers who doesn’t act like one of them, or who isn’t a model teacher him or herself.

So do you think, then, that education is too fragmented?

Yes I do. First of all, we segment it by level, and then we extend artificial bridges between one stage and another. In this way, it stops being a continuum. We need to create a model in which theory and practice go hand in hand and in which education is conceived as a lifelong process.

Did you work along these lines in your university?

As former university president and dean of education, I urged the professors to impart their disciplines within our experimental schools or the public schools. At present, we still don’t have it all figured out, but I am growing confident that this will become a reality in the near future. And that’s the idea, because I think that these are the proper venues for education, both at the undergraduate and graduate level. There, each professor who is just beginning his or her career is assigned a mentor – an experienced teacher who, for two or more years, helps the new faculty to develop his or her programs. This is the equivalent of what in Spain would be the catedrático (tenured professor), but in Spain the model is somewhat endogamous [“I support those who have worked with me”]. In the United States you can also experience this problem, but they have a system of rotation, which makes the process much more dynamic. They hire new faculty from a different university. In this way, the difference between experienced and inexperienced professors is considerably reduced.

Do you think that the adoption of a similar model would be difficult in Spain?

I would say that there are two issues that hinder a change in that direction: A system of oposiciones (civil service examinations) that has ended up as a protective shield, and retirement…

Retirement?

Yes. The retirement age should not be the same for all professions. A surgeon may not be capable of performing surgery past a certain age, but can indeed place his or her experience at the service of education. In Spain, we have created mythical numbers – 60, 65, 70… At those ages, a retiree quits placing his or her intellectual baggage at the service of the community, and by doing so, he takes away a cumulative experience of great value. In the end, the young professionals are the ones who suffer the consequences, since they end up taking refuge in an individualism that is detrimental to their own development, to the productivity of their work and to the economy as such.

And also to the retiree…

Naturally. Here there is a sick obsession with this issue and the discussion arising from it is more political and economic than professional. It is often argued that retirement makes way for the younger generations, which is not true either, since the European countries with the lowest unemployment rates are the ones that show the highest employment rate for young people, without having to cast aside the people with more experience. In the United States, people retire whenever they wish if there are in good health. As a matter of fact, you have great age diversity between presidents, deans, department chairs or faculty.

New technologies have come along and revolutionized society and even the family. Do you think that they have entered the education system with the same force?

Not at all. The equipment has come into play and the traditional blackboard has been replaced by a Power Point or a digital blackboard or tablet. But information and communications technologies, with everything that they imply, haven’t been introduced into teaching. This is just another chronicle in the history of education. It happened previously with radio, which was barely used as educational resource, despite the enormous potential of audio transmission for activating thought, because it demands reconstruction with the imagination. Television brought image and with it weaken the imagination. But today, when we go into the Internet, we are faced with not only sound and image, but also text. This makes youngsters think that the media give them great power, which is not true if they don’t know how to handle them.

As you say, computers have already entered the schools. Now what do we do?

Now is the time to create quality processes, in which technologies give rise to methodologies that mobilize teaching and learning. This implies a proficient faculty only in the handling but also in the application of those technologies. The fact is that youngsters usually have a greater dominion over these tools, but that doesn’t mean that the faculty can’t provide such tools with a critical use of them. For example, young people think that the information they obtain on the Internet is always real and true, when this isn’t the case. And that’s where they need the support of an expert to help them select and deal with this data.

Is the University faculty prepared to do this?

It’s proving very hard for the university to meet these challenges, fundamentally because a concept exists of a professor who teaches and students who learn. The scheme that teachers and students learn together doesn’t exist, not even in theory. So it shouldn’t come as a surprise that technologies are utilized as a pretext, to put in “a few little things”. Another major problem is that the majority lack adequate pedagogical techniques, and this includes the pedagogues themselves. There is a great disregard for the principles of learning. We are much better trainers than educators, although this problem doesn’t affect all fields of study to the same degree. 

Which ones come out on top?

In my experience as an evaluator, I have found a higher quality level among educators in engineering and medicine. And this is the case because in those disciplines theory and practice are closely associated. In medicine, for instance, there is an instrumental component, but also an affective one, since human life is involved. In education we haven’t incorporated that approach, because we think that learning badly is of no importance, when it is indeed of great importance. We must not forget that people’s mental health is involved. This is why it is so necessary to evaluate the teaching staff.

As they do in USA?

At some extent, yes. There, we have to demonstrate our competence every five or six years. As a tenured professor, you submit yourself to an evaluation by your students and colleagues and have to provide evidence that your contribution is beneficial to teaching, research and service if you want to continue your teaching career. And that’s the way it should be because chairing a department or program shouldn’t mean having carte blanche [to do what one pleases]. We have to be constantly up to date, not only in the field we teach, but also in technologies, in methodologies and so on. This is what’s demanded in order to keep a job, which, furthermore, contains a component of professional ethics: I can’t teach if I don’t know enough or don’t know how to do it.

Shouldn´t we start by giving a major leading role to the teaching within the university?

Yes. The research and teaching components must be in equilibrium. The two should go hand in hand, because teaching must be fed, in part, by the research of the professors themselves and by that of everyone else. But over and above that, the faculty should have a sense of social responsibility or, as I prefer to call it, a social commitment, because if they don’t assume this, it’s highly unlikely that they’ll be able to get their students to develop this feeling of community, which, furthermore, is one of their functions.

That demands dealing with students on one to one basis

That’s right. In the distribution of responsibilities, I would assign 50% of the time to teaching, 25% to research and the other 25% to social commitment. From there we could go into specific cases. Or in other words, in certain cases you would have to consider whether it might be advisable for a professional to be devoted exclusively to research because that’s the area where he or she really has a contribution to make. In point of fact, in the United States, there are three types of universities: research, mixed and teaching comprehensive institutions. I always recommend studying the first four years in an oriented teaching university, and afterwards, go during two, three or four years to a research university to get your graduate studies, specialitation or doctorate.

We´ve seen the problems of undergraduate education, but permanent education hasn’t provided the results expected either.

I believe that permanent education, professional development or lifelong learning requires a change of attitude and must be supplemented by incentives. We mustn’t forget that we have a powerful competitor – leisure with all its varied and attractive alternatives. The question is, how do we manage to get a community – that of Galicia, for instance – to instill into society the will to improve the qualification of its citizens? This is a question that must come prior, even, to the availability of a program of continuing education, and the incentives don’t necessarily have to be economic. The key is to create a need and this has a component that is more affective than cognitive. Sometimes we prepare interesting programs that are well organized and perfectly structured, but we fail to reach people’s heart and I think that this is where the big problem lies.

Today, the idea of mobility tends to be very much present when it comes to planning the curricula. In Spain we have a problem with languages.

Languages aren’t learned in a vacuum. They need spaces in which to practice them and live them. This is what is done in bilingual education. That doesn’t mean that the only road to take is living abroad. Evidently, spending some time in a place where the language we want lo learn is spoken help a lot, but no society can afford to send all of its citizens abroad. So you have to create environments within the country in which the students can speak [the language] and feel it, because learning languages has a great affective component to it. Things are changing, but until a very short time ago, English was taught by starting with grammar, so it should come as no surprise that we come in so low in all of these studies. Nor do I believe that language is the only thing that stands in our way when it comes to seeking a job abroad.

No?

We Spaniards are reluctant to move. When I was coming frequently to Spain, I have always found the same people in the same places, in the same job. Our aspirations center on having a lifetime job. We’re afraid to take risks. We look primarily for job security, not for self-realization. It forms part of our present culture and our way of being. It needs to be change.

In these times of grave crises, do you have any advice to give as the representative and guiding light for your institution?

We should take advantage of this troubled time in order to educate ourselves more and better, to administrate scarcity with criteria based on scarcity and to promote solidarity with people. But we also have to prepare ourselves for when the recovery comes. We have to stop such exaggerated consumption. And here, I return to the uncertainty theory: It is necessary to learn from experience, to realize that nothing is certain, and faced with such grave problems we need ingenious solutions, which you can’t achieve with a rigid education as we have.

A University Professor with the soul of a teacher

To get acquainted with Miguel Ángel Escotet is to follow a path throughout the length and breath of the world. We took advantage of his trip to Oviedo, where he agreed to give us this interview, a kind gesture if we consider that it forced him to move away from his busy schedule. The conversation was delightful: plenty of wisdom and cordial disposition. In a very pleasant chat, he was answering the questions and his words, far from finishing up an issue, gave cause for more and more questions. We realized very early in the interview that we were facing a university professor with the soul of a teacher.

His professional path is based on his multidisciplinary education. He studied Engineering, Philosophy and Clinical Psychology but education has been always the center of his interest. Clear proofs of it are the several positions he has held in U.S. besides Texas: full professor at Florida International University; Director of the International Institute of Educational Development and its programs of graduate studies; Director of Research and Evaluation of SABES, a Federal Center from Florida University System; Psychology professor at Fort Lewis College in Colorado, assistant professor in the University of Nebraska and visiting professor in all five continents.

Education is also at the center of the research activities of this illustrious Spaniard: He has published fifty-two scholarly books and his major research in reform and innovation in higher education on Latin America, US and Europe as well as development of research methodology in cross-cultural psychology and transnational studies have taken up a good deal of his time. He is now back in Spain dedicating all of his time to direct one of the major foundations of the country sponsored by ABANCA, Afundación and its Institute of Higher Education, IESIDE.

Some of his books


Credits

This condensed interview was originally published by EDUGA Journal, #57, Spain. It is reproduced in English.
@2021 EDUGA & Miguel Angel Escotet. All rights reserved. Permission to reprint with appropriate citing. 

Scholarly Book on Research in Science and Technology

The Scientific Activity in the University

The book, entitled The Scientific Activity in the University, has been made available in March of 2011 and was published by the University of Palermo Higher Education Book Series as part of the UNESCO and United Nations University Chair, which also includes other titles on theory, philosophy, history, innovation and best practices of higher education in the world.

The book is the result of an extensive research project directed by Miguel Angel Escotet with the collaboration of Martín Aiello and Victoria Sheepshanks. It focuses on the exploratory analysis of the system of science and technology in Latin American universities, with an emphasis on its development within the Argentinean institutions of Higher Education. The main objective of this study was to provide a guide to promote a better insertion of research activities in Latin American universities and contribute to the education of their researchers.

The book covers areas of scientific and technological research productivity, comparative analysis between universities in Latin America, research investment and expenditure, research and innovation, and research training. The scholarly book also aims to stress the importance of adhering to ethical norms in research within the university, considering the importance of universities for the creation and dissemination of knowledge.

The bibliographical reference of the book is:

Escotet, M. A., Aiello, M. and Sheepshanks, V. (2010) La Actividad Científica en la Universidad [The Scientific Activity in The University]. Buenos Aires: Editorial de la Universidad de Palermo and UNESCO & United Nations University Chair on History and Future of the University, 2010. 240 pages. ISBN: 9789871716197

You can download the table of contents (Spanish) on PDF by clicking HERE

Interview with Nobel Laureate Elinor Ostrom

“We can’t just sit around waiting for the global solution,” says Dr. Elinor Ostrom regarding climate change. “There is a lot that can be done at a household level, at a community level, at a regional level.”

Ostrom, a professor at the University of Indiana in Bloomington and the first woman to receive the Nobel Prize in Economic Sciences (2009), opposes the pessimistic argument that assumes that human beings have become a plague on the planet, condemned to exhaust the resources that provide their support, and that the only possible way to stop environmental devastation is through privatization or autocratic regulations. According to Ostrom, there is a third way to reach a solution, which is the creation of cooperative institutions organized and governed by the same citizens that need to utilize these common resources and that would commit to do it in a sustainable manner, respecting their recovery time.

“Having studied a lot of farmer-managed irrigation systems, I’ve seen farmers handle water in a way that is remarkable and better than some governments,” says Ostrom, who was awarded the Nobel Prize precisely for her studies on the sustainable governance of common resources.

During three decades, Ostrom and her colleagues studied and observed the way in which small and medium-size groups around the world assumed the responsibility of organizing the management of resources owned in common, how they created systems of social interaction, decision-making procedures, how they established regulations through mutual agreements and how they devised procedures to follow and to resolve conflicts of interest.

Even though not all local groups were equally effective, their studies showed that it is not only possible for people to organize efficiently to better manage environmental resources, but they also showed the importance of economic analysis to understand the mechanisms that govern those social organizations, as well as the circumstances that render the best results.

“Trust is the most important resource. If a community has been forbidden from managing it’s resources for a long time, the main obstacle to overcome is the lack of trust and the effort to get organized in the first place. It’s not a trivial matter,” says Ostrom.

This does not mean that Ostrom underestimates the role of the State in self-organization, but she considers that this role loses its effectiveness if governments begin by developing strict norms and positioning themselves above the communities. She works with the concept of polycentrism, acknowledging the existence of multiple-level systems and diverse options to solve problems, and where governments are not expected to solve all issues, but instead, they are regarded as a link between individuals participating and collaborating in the management of property owned in common. According to Ostrom, when governments set rules and bans when people do not participate in the planning and deliberation process, efforts are duplicated, and as a result resources and effectiveness are lost.

Ostrom highlights the need to respect the wisdom of the communities that have solved their problems with ingenuity and limited resources throughout different generations, and brings about the following example: “In a developing country like Nepal, they invested millions of dollars in hardware, but the engineers never looked at property rights so they placed cement right over the exit for a water system that has several hundred years of history.”

Polycentrism does not mean replacing the State or working outside its realm, but it means assuming an active role and not expecting all the solutions to magically appear.

“My husband’s mother was in a homemakers club that was started by an extension group in Washington State,” recounts Ostrom. “They met once a week for 40 years and they made quilts. Some of the quilts were put aside for community emergencies because they were using wood stoves and the house burned from time to time. If somebody’s house burned, they had quilts made already, people would help rebuild it as a community project and they could be back into reasonable housing within a short period of time.”

“When we cleared out her home after she passed away, there were books on how to can things so they remained healthy, how to check your water, all sorts of handy how-to-do things. This was a poor neighborhood. My husband’s parents didn’t have running water in the house until after he left and went to college. He had to carry it. But they understood about boiling their drinking water and all sorts of other things. His mom had a wood stove; not the most efficient one, but she made a good pie every day! See, that is polycentric!”

So what would be the role of corporations as polycentric agents in a community that manages its own resources? “It depends on the business,” Ostrom says. “Some business could care less. Some business is exploitative and just looking for cheap labor and other businesses are trying to be local, get products that are identifiable with a region and build the region. It is the difference between an international firm, as some of the paper companies, and a small business that is a co-op or small private business that has deep roots in the community. They want to see their community get better!”

Ostrom, an optimistic, down-to-earth and amiable woman who has built an admirable academic reputation observing with thoroughness and profound respect the way in which citizens from different cultures gather and work together to solve the serious problems they face in their natural environments, seems to have adopted Einstein’s dictum as the norm for her professional work: “The significant problems we face cannot be solved at the same level of thinking we were at when we created them.”

“We need to get people away from the notion that you have to have a fancy car and a huge house,” Ostrom says. “Some of the homes that have been built in the last 10 years just appall me. Why do humans need huge homes? I was born poor and I didn’t know you bought clothes at anything but the Goodwill until I went to college. Some of our mentality about what it means to have a good life is, I think, not going to help us in the next 50 years. We have to think through how to choose a meaningful life where we’re helping one another in ways that really help the Earth.”
————————
Note of the Foundation: Elinor Ostrom was born on August 7, 1933, in Los Angeles. She was educated at the University of California at Los Angeles, completing her BA with honors in 1954. She completed her MA in 1962 and her Ph.D. in 1965. At the University of California at Los Angeles, she met and married Vincent Ostrom, a political scientist. The Ostroms moved to Indiana in 1965 when he got a teaching position in the political science department. At the same time, she did her career as faculty and she was a Distinguished Professor at Indiana University and the recipient of the University Medal as well as scores of other honors, including, as we pointed out above, the Sveriges Riksbank Prize in Economic Sciences in Honor of Alfred Nobel. Our member of the Board, Marta Escotet, interviewed her in the Fall of 2010, just a year and a half before she passed away on June 12, 2012. We are reproducing excerpts from the full interview published previously a decade ago in our Foundation, to express the up-to-date of her thinking and her anticipation for the future. Fall of 2020.

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