Thinking Art & Education
Thinking Art & Education
Thinking Art &
Education
Thinking Art & Education
“The artist’s function in society is to give meaning to the universe, to pose the right questions and elevate the mind”
Founder Sarah P. Roselló
Thinking Art & Education
to pose the right questions and elevate the mind”
Thinking Art & Education
“The artist’s function in society is to give meaning to the universe, to pose the right questions and elevate the mind”
Founder Sarah P. Roselló
‘Thinking Art & Education’ is a space dedicated to the investigation and furtherance of being human and in developing by being in contact with the arts. From birth, whether or not one is in contact with culture can effect the development of certain sensibilities and can distance oneself from violence.
Educating pacifism, and human rights through art will always be the fundamental mission of this project.
Essential and necessary for the coexistence between humans are education, tolerance and respect. Even now in the 21st Century not only is it philosophers and great thinkers and humanist creators, but science also bluntly shows that there is a decline in certain types of intelligence in developed countries.
“The median intellectual coefficient of poor countries is lower than in rich countries. If you have your basic needs covered, you can dedicate yourself to activities that stimulate the intellect but there are many other factors.”
For James Flynn (a researcher who discovered this tendency in the 1980s in his work about intelligence), the principal problem is the technological revolution which promotes abstract thought.
“We live in a world more rich and complete, more intellectually stimulating. What is clear is that the brain reacts to external conditions. We are born predisposed to develop an intellect, but our conditions shade this disposition, they can favor it or make it weaker” qualified Roberto Colom, professor of Psycology in the Universidad Autonoma de Madrid.
Flynn attributes a good part of the stagnation of this evolutionary moment in developed countries to socio-economic effects and also to the excessive use of new technology.
In his book Does Family Make You Smarter? Flynn assures that “the family environment can confer a substantial advantage or disadvantage. If a child listens to stimulating conversations at home, if he or she is in contact with nature, imaginary play, paints, hears music y sees that his or her parents read and imitates them — it is probable that he or she will have a higher intellectual coefficient, emotionally and intellectually, than another child with a similar potential who lived in a house with conflict in which there was nothing to read, with garbage television on constantly, left alone for hours and hours to play violent video games inappropriate for children.
Through great artists we understand society, artists are a reference of how to become a person with creative energy that can be developed.
Culture and education are intrinsically connected, and so it should be so important for every country to choose the values of the rebirth of humanity. Art, philosophy, music and literature are inexhaustible sources of knowledge and sensibility. They are resources that become so absorbed, they blend harmoniously into our understanding of who we are. Waking up and keeping up our potential as human beings.
We consider an object of art as a powerful vehicle which facilitates the understanding of the world around us and as a symbolic element in which people can identify themselves. A change in the socio-economic situation in which we live can affect the way we understand culture. So it’s of vital importance for us to understand where Art is headed as a reflection of society.
“If the twentieth century saw the balance tilted from the importance of thought in response to the varied divisions brought on by the instrumental advance of technical progress, the twenty first century cannot begin in any other way. We have lost the right to be geniuses. If this century has taught us something, it is the bitter lesson that we can not confuse technical progress and political freedom. In light of this ambiguous legacy, two problems must be highlighted: the problem of violence and of the subject of modernity. Only from a critical viewpoint, conscious of the “dialectic of enlightenment” can one decide whether the oppositions and categories upon which modern politics have been founded (consensus/ violence; private/public; power/ legitimization; life/death) have been abandoned or transformed. However it turns out, the twenty first century has begun with the indication that violence, expulsion for being ‘other’, has come too close to our most comfortable security.
Nevertheless, there is no reason to give up hope. To the contrary, the much proclaimed crisis of values (crisis of what values) can not be an excuse for ‘anything goes’. This supposed gap should be considered critically and with curiosity. The new enlightened philosophy is conscious that ‘technocracy’ can not and should not have the last word on the destiny of the culture. Only when the shadows of technology over transcendence are dissolved, can the euphoric clarity of being alive break through. It is the time when, on the new philosophical horizon there arises a vibrant tension of the moment – who are we today?
Germán Cano (Madrid, 1969) is a Doctor of Philosophy and author of the books Nietzsche and La Crítica de la Modernidad (Biblioteca Nueva, 2000)
‘Thinking Art & Education’ is a space dedicated to the investigation and furtherance of being human and in developing by being in contact with the arts. From birth, whether or not one is in contact with culture can effect the development of certain sensibilities and can distance oneself from violence.
Educating pacifism, and human rights through art will always be the fundamental mission of this project.
Essential and necessary for the coexistence between humans are education, tolerance and respect. Even now in the 21st Century not only is it philosophers and great thinkers and humanist creators, but science also bluntly shows that there is a decline in certain types of intelligence in developed countries.
“The median intellectual coefficient of poor countries is lower than in rich countries. If you have your basic needs covered, you can dedicate yourself to activities that stimulate the intellect but there are many other factors.”
For James Flynn (a researcher who discovered this tendency in the 1980s in his work about intelligence), the principal problem is the technological revolution which promotes abstract thought.
“We live in a world more rich and complete, more intellectually stimulating. What is clear is that the brain reacts to external conditions. We are born predisposed to develop an intellect, but our conditions shade this disposition, they can favor it or make it weaker” qualified Roberto Colom, professor of Psycology in the Universidad Autonoma de Madrid.
Flynn attributes a good part of the stagnation of this evolutionary moment in developed countries to socio-economic effects and also to the excessive use of new technology.
In his book Does Family Make You Smarter? Flynn assures that “the family environment can confer a substantial advantage or disadvantage. If a child listens to stimulating conversations at home, if he or she is in contact with nature, imaginary play, paints, hears music y sees that his or her parents read and imitates them — it is probable that he or she will have a higher intellectual coefficient, emotionally and intellectually, than another child with a similar potential who lived in a house with conflict in which there was nothing to read, with garbage television on constantly, left alone for hours and hours to play violent video games inappropriate for children.
Through great artists we understand society, artists are a reference of how to become a person with creative energy that can be developed.
Culture and education are intrinsically connected, and so it should be so important for every country to choose the values of the rebirth of humanity. Art, philosophy, music and literature are inexhaustible sources of knowledge and sensibility. They are resources that become so absorbed, they blend harmoniously into our understanding of who we are. Waking up and keeping up our potential as human beings.
We consider an object of art as a powerful vehicle which facilitates the understanding of the world around us and as a symbolic element in which people can identify themselves. A change in the socio-economic situation in which we live can affect the way we understand culture. So it’s of vital importance for us to understand where Art is headed as a reflection of society.
“If the twentieth century saw the balance tilted from the importance of thought in response to the varied divisions brought on by the instrumental advance of technical progress, the twenty first century cannot begin in any other way. We have lost the right to be geniuses. If this century has taught us something, it is the bitter lesson that we can not confuse technical progress and political freedom. In light of this ambiguous legacy, two problems must be highlighted: the problem of violence and of the subject of modernity. Only from a critical viewpoint, conscious of the “dialectic of enlightenment” can one decide whether the oppositions and categories upon which modern politics have been founded (consensus/ violence; private/public; power/ legitimization; life/death) have been abandoned or transformed. However it turns out, the twenty first century has begun with the indication that violence, expulsion for being ‘other’, has come too close to our most comfortable security.
Nevertheless, there is no reason to give up hope. To the contrary, the much proclaimed crisis of values (crisis of what values) can not be an excuse for ‘anything goes’. This supposed gap should be considered critically and with curiosity. The new enlightened philosophy is conscious that ‘technocracy’ can not and should not have the last word on the destiny of the culture. Only when the shadows of technology over transcendence are dissolved, can the euphoric clarity of being alive break through. It is the time when, on the new philosophical horizon there arises a vibrant tension of the moment – who are we today?
Germán Cano (Madrid, 1969) is a Doctor of Philosophy and author of the books Nietzsche and La Crítica de la Modernidad (Biblioteca Nueva, 2000)
‘Thinking Art & Education’ is a space dedicated to the investigation and furtherance of being human and in developing by being in contact with the arts. From birth, whether or not one is in contact with culture can effect the development of certain sensibilities and can distance oneself from violence.
Educating pacifism, and human rights through art will always be the fundamental mission of this project.
Essential and necessary for the coexistence between humans are education, tolerance and respect. Even now in the 21st Century not only is it philosophers and great thinkers and humanist creators, but science also bluntly shows that there is a decline in certain types of intelligence in developed countries.
“The median intellectual coefficient of poor countries is lower than in rich countries. If you have your basic needs covered, you can dedicate yourself to activities that stimulate the intellect but there are many other factors.”
For James Flynn (a researcher who discovered this tendency in the 1980s in his work about intelligence), the principal problem is the technological revolution which promotes abstract thought.
“We live in a world more rich and complete, more intellectually stimulating. What is clear is that the brain reacts to external conditions. We are born predisposed to develop an intellect, but our conditions shade this disposition, they can favor it or make it weaker” qualified Roberto Colom, professor of Psycology in the Universidad Autonoma de Madrid.
Flynn attributes a good part of the stagnation of this evolutionary moment in developed countries to socio-economic effects and also to the excessive use of new technology.
In his book Does Family Make You Smarter? Flynn assures that “the family environment can confer a substantial advantage or disadvantage. If a child listens to stimulating conversations at home, if he or she is in contact with nature, imaginary play, paints, hears music y sees that his or her parents read and imitates them — it is probable that he or she will have a higher intellectual coefficient, emotionally and intellectually, than another child with a similar potential who lived in a house with conflict in which there was nothing to read, with garbage television on constantly, left alone for hours and hours to play violent video games inappropriate for children.
Through great artists we understand society, artists are a reference of how to become a person with creative energy that can be developed.
Culture and education are intrinsically connected, and so it should be so important for every country to choose the values of the rebirth of humanity. Art, philosophy, music and literature are inexhaustible sources of knowledge and sensibility. They are resources that become so absorbed, they blend harmoniously into our understanding of who we are. Waking up and keeping up our potential as human beings.
We consider an object of art as a powerful vehicle which facilitates the understanding of the world around us and as a symbolic element in which people can identify themselves. A change in the socio-economic situation in which we live can affect the way we understand culture. So it’s of vital importance for us to understand where Art is headed as a reflection of society.
“If the twentieth century saw the balance tilted from the importance of thought in response to the varied divisions brought on by the instrumental advance of technical progress, the twenty first century cannot begin in any other way. We have lost the right to be geniuses. If this century has taught us something, it is the bitter lesson that we can not confuse technical progress and political freedom. In light of this ambiguous legacy, two problems must be highlighted: the problem of violence and of the subject of modernity. Only from a critical viewpoint, conscious of the “dialectic of enlightenment” can one decide whether the oppositions and categories upon which modern politics have been founded (consensus/ violence; private/public; power/ legitimization; life/death) have been abandoned or transformed. However it turns out, the twenty first century has begun with the indication that violence, expulsion for being ‘other’, has come too close to our most comfortable security.
Nevertheless, there is no reason to give up hope. To the contrary, the much proclaimed crisis of values (crisis of what values) can not be an excuse for ‘anything goes’. This supposed gap should be considered critically and with curiosity. The new enlightened philosophy is conscious that ‘technocracy’ can not and should not have the last word on the destiny of the culture. Only when the shadows of technology over transcendence are dissolved, can the euphoric clarity of being alive break through. It is the time when, on the new philosophical horizon there arises a vibrant tension of the moment – who are we today?
Germán Cano (Madrid, 1969) is a Doctor of Philosophy and author of the books Nietzsche and La Crítica de la Modernidad (Biblioteca Nueva, 2000)