Calligraphy Contemplative-Based and Alternative In American Higher Education
The Association for Contemplative Mind in Higher Education (ACMHE) is a multidisciplinary academic association with an international membership of educators, administrators, staff, students, researchers and other professionals committed to the transformation of higher education through the recovery and development of the contemplative dimensions of teaching, learning and knowing.
2010年，在美国，我在孔子学院下属的孔子课堂所在的公立学校设立了 “中国书法文化课程”，当时，我们有近4000名美国学生学习书法。经过一年多的书法教学，问题出来了，书法教师严重不符合教学资格。当时，我尝试了两种教学方法， 第一种是，我聘请了专业书法老师任课，由于这类老师英文水平非常有限，无法很好完整的表达教学思想，无法达到教授书法的目的；第二种是，我聘请了英文水平高，而非专业书法老师担任书法老师，经过实践，不懂书法，仅有外语依然不能胜任书法教学，教学质量依然还是无法保障。基于这样的情形，我得出结论：如果没有合格的对外书法教师，书法很难在海外实施传播和推广。
这是一个具有挑战的学术课题，如何解决这个问题呢？关乎到一种文明的传播与人类的分享。正如赵宏教授所说："如果你理解了中國書法，你就了解了中國"（"IF YOU UNDERSTAND CALLIGRAPHY, YOU WOULD UNDERSTAND WHOLE CHINA." ）。我想到了用技术（technology）来解决对外书法教学问题，也就是使用以特殊编辑理念的视频语言实施无教师（去教师）的海外书法教学推广战略计划。
2010年赵宏教授说过一句话，我记忆犹新，即：“书法的奥秘就在毛笔上”。基于这个理解，我以冥想（禅）的方式运用于视频摄制全过程中；我在美国家中的餐厅拍摄赵老师一笔一画书写时，我的冥想将镜头专注在毛笔部分上，禅意于他行笔的每个细节，意念沉浸于毛笔与学习者所构建的心印理解与学习；感知笔画的细节分解和解构变化过程，于是构成了一种特殊的视觉技术语言，笔画书写就像这样的书写与学习者进行沟通，与看视频的学习者们密切交流着和讲解着如何写好一种笔画，告诉他们每个笔画如何形成，如何行走，如何收笔等丰富信息视觉交流；……这种过程的全部其结果就构成了一种我所追求的以 “心印” 的意念与学习者交流，这就是我们“心印”书法教学战略，即：不立文字，不依言语，去书法教师，直以心为印来实施书法的全面教学。
海外书法教材编写的关键理念是佛教的禅学思想 - 心印 ～ 我们引领着这一尖端学术研究。
"Heart print" is the core of foreign calligraphy teaching. （原文）
Heart print: Buddhist terminology. The original intention of Zen is not to make words, not to speak words, to print directly to the heart, so the heart is printed. It is said that the heart is heart, the heart is heart, and the heart is not the same.
In 2010, in the United States, I established the “Chinese Calligraphy Culture Course”. At that time, we had nearly 4,000 American students studying calligraphy. After more than a year of calligraphy teaching, the problem came out, and the calligraphy teachers seriously did not meet the teaching qualifications. At that time, I tried two teaching methods. The first one was that I hired a professional calligraphy teacher to take classes. Because the English level of such teachers is very limited, I can't express the teaching ideas very well and can't achieve the purpose of teaching calligraphy. The second is that I hired a high-level English teacher instead of a professional calligraphy teacher. After practice, I don’t understand calligraphy. Only foreign languages are still not qualified for calligraphy teaching. The quality of teaching is still not guaranteed. Based on this situation, I conclude that calligraphy is difficult to spread and promote overseas.
This is a challenging scientific subject. How to solve this problem? It is about the spread of a civilization and the sharing of humanity. As Professor Zhao Hong said: "If you understand Chinese calligraphy, you will understand China" ("IF YOU UNDERSTAND CALLIGRAPHY, YOU WOULD UNDERSTAND WHOLE CHINA."). I thought of using technology to solve the problem of calligraphy teaching, that is, using a specially edited video language to implement a non-teacher (to teacher) overseas calligraphy teaching promotion strategy plan.
Then, I started the cooperation with Professor Zhao Hong. We conducted detailed technical analysis on the detailed process of writing with video technology, video language unit and video editing technology. We used techniques to interpret the characteristics and style of strokes. Instead of using the visual language to replace the calligraphy teacher to implement the teaching, that is, pure video teaching, without text explanation, there is no teacher's auxiliary guidance to the video, and the complete video language technology to solve calligraphy teaching.
Next, Professor Zhao Hong and I started the recording, writing, editing and production of several video calligraphy textbooks, including "Yongzi Eight Methods" and strokes. The textbooks are divided into: "Oracle Bone Stroke Textbook", "Jinwen Stroke Textbook", " "Yu Shu strokes teaching materials", "Lishu strokes teaching materials", "Sui Shu strokes teaching materials" and so on. We produced and edited more than 1,000 overseas calligraphy teaching videos.
In 2010, Professor Zhao Hong said a word, I still remember it, that is: "The mystery of calligraphy is on the brush." Based on this understanding, I used meditation (Zen) in the filming and video production. When I was shooting in a restaurant in the American home, I focused on the brush part, my Zen heart. Fully focused on every detail of his writing, the mind kept infiltrating the whole process into the Zen heart, as if I saw the details of the stroke decomposition and deconstruction, and then became a special language, and made a sound, Closely communicate with the learners who watched the video and explain how to write a kind of strokes, tell them how each stroke is formed, how to walk, how to collect pens and other rich information visual communication; stroke writing is like this writing... The whole result of the process constitutes a kind of "heart print" idea that I am pursuing to communicate with learners. This is our "heart print" calligraphy teaching strategy, that is: no text, no words, go to calligraphy teachers To implement the comprehensive teaching of calligraphy with the heart as the seal.
During the period, we found a number of foreign calligraphy lovers, and sent the video of "Yongzi Bafa Teaching" to them for a year's experiment. The results of the experiment were surprising. The results not only achieved the expected results, but also exceeded the original. Imagined the plan. The accepted testers learned calligraphy through video in the past three months, and the level of calligraphy reached a very good level. (Work example: slightly)
The key idea in the compilation of overseas calligraphy textbooks is the Buddhist thought of Buddhism - Xinyin ~ We lead this cutting-edge academic research.
The mission of the ACMHE is to advocate for contemplative practice in higher education; to encourage new forms of inquiry and imaginative thinking; and to educate active citizens who will support a more just and compassionate direction for society. The ACMHE supports members in the development of contemplative pedagogy, research methodology, epistemology and organizational designs by creating forums for the exchange of diverse perspectives on contemplative practice in higher education. It supports the creation of a community of contemplative educators, scholars, administrators and students to develop a broad culture of contemplation in the academy.
Written by Arthur Zajonc, Founding Committee Chair and Former Director of the Center for Contemplative Mind in Society
The view on which contemporary higher education is constructed is too limited. Its impoverished and largely reductive understanding of the world inevitably leads to partial solutions to the problems we face in such areas as education, health care, agriculture and economics. We need an education that embraces and develops an enlarged view, one that has room in it for the exploration of meaning, purpose and values and how to serve our common human future.
Likewise, the very methods of scholarship and research are limited. For all their power, the conventional methods of scientific research and critical scholarship need to be broadened. The reflective, contemplative and experiential methods developed within the contemplative traditions offer a complimentary set of research methods for exploring the mind and the world. When taken together with conventional methods, an enriched research methodology and pedagogy are available for opening up new pathways for deepening and enlarging perspectives which can lead to real and lasting solutions to the problems we confront.
In addition, the ethics we practice are too often based on a limited, cost-benefit analysis. A contemplatively oriented college or university can be a community where we learn to practice an ethics of genuine compassion, and learn to extend generosity to others beyond those closest to us. This development can be supported by contemplative practices, service-learning, and a genuine engagement within our surrounding community and its needs.
The roots of higher education in the West can be traced back to the cathedral schools and monasteries of the 12th century. Likewise, in Asia, education was inseparable from religious and spiritual life. With the Enlightenment, education made a crucial and proper shift towards the secular. Now we are faced with the challenge of creating a form of education that is at once true to the best ideals of the Enlightenment, which valued reason, experience, and human rights, and at the same time reconnecting to the ethical and spiritual foundations that support our values and deepest understandings.
We seek to integrate a secular ethics and secular spirituality to the educational endeavor, that is to say, we seek an ethics and spirituality that is not rooted in an ideology or creed but which is available equally to all. We seek to recast the traditional foundations for education into a truly integrative, transformative, and communal enterprise that cultivates the whole person in the fullest possible way.
The word contemplation is derived from the Latin word contemplatio. Its root is also that of the Latin word templum, a piece of ground consecrated for the taking of auspices, or a building for worship, derived either from Proto-Indo-European base *tem- "to cut", and so a "place reserved or cut out", or from the Proto-Indo-European base *temp- "to stretch", and thus referring to a cleared space in front of an altar. The Latin word contemplatio was used to translate the Greek word θεωρία (theōría).
Contemplation was an important part of the philosophy of Plato; Plato thought that through contemplation the soul may ascend to knowledge of the Form of the Goodor other divine Forms. Plotinus as a (neo)Platonic philosopher also expressed contemplation as the most critical of components for one to reach henosis. To Plotinus the highest contemplation was to experience the vision of God, the Monad or the One. Plotinus describes this experience in his works the Enneads. According to his student Porphyry, Plotinus stated that he had this experience of God four times. Plotinus wrote about his experience in Enneads 6.9.xx....