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| In her ''The Human Condition'', ] argues that Western philosophy too often has focused on the ] (''vita contemplativa'') and has neglected the active life (''vita activa''). This has led humanity to frequently miss much of the everyday relevance of philosophical ideas to real life.<ref> Yar, Majid, , ''The Internet Encyclopedia of Philosophy.''</ref><ref> Fry, Karin, , Arendt, Hannah in Women-philosophers.com.</ref> Arendt calls “praxis” the highest and most important level of the active life.<ref> Fry, Karin, , Arendt, Hannah in Women-philosophers.com.</ref> Thus, she argues that more philosophers need to engage in everyday political action or praxis, which she sees as the true realization of human freedom.<ref> Yar, Majid, , ''The Internet Encyclopedia of Philosophy.''</ref> According to Arendt, our capacity to analyze ideas, wrestle with them, and engage in active praxis is what makes us uniquely human. | In her ''The Human Condition'', ] argues that Western philosophy too often has focused on the ] (''vita contemplativa'') and has neglected the active life (''vita activa''). This has led humanity to frequently miss much of the everyday relevance of philosophical ideas to real life.<ref> Yar, Majid, , ''The Internet Encyclopedia of Philosophy.''</ref><ref> Fry, Karin, , Arendt, Hannah in Women-philosophers.com.</ref> Arendt calls “praxis” the highest and most important level of the active life.<ref> Fry, Karin, , Arendt, Hannah in Women-philosophers.com.</ref> Thus, she argues that more philosophers need to engage in everyday political action or praxis, which she sees as the true realization of human freedom.<ref> Yar, Majid, , ''The Internet Encyclopedia of Philosophy.''</ref> According to Arendt, our capacity to analyze ideas, wrestle with them, and engage in active praxis is what makes us uniquely human. | ||
| "Arendt's ] and her revival of the ancient notion of ] represent one of the most original contributions to twentieth century political thought."<ref>d'Entreves, Maurizio Passerin (2006), , ''Stanford Encyclopedia of Philosophy.''</ref> "Moreover, by viewing action as a mode of human togetherness, Arendt is able to develop a conception of participatory democracy which stands in direct contrast to the bureaucratized and elitist forms of politics so characteristic of the modern epoch."<ref>d'Entreves, Maurizio Passerin (2006), , ''Stanford Encyclopedia of Philosophy.''</ref> | Arendt's gave praxis a distinctly political interpretation, in contrast to Marx's emphasis on practical interaction with nature."Arendt's ] and her revival of the ancient notion of ] represent one of the most original contributions to twentieth century political thought."<ref>d'Entreves, Maurizio Passerin (2006), , ''Stanford Encyclopedia of Philosophy.''</ref> "Moreover, by viewing action as a mode of human togetherness, Arendt is able to develop a conception of participatory democracy which stands in direct contrast to the bureaucratized and elitist forms of politics so characteristic of the modern epoch."<ref>d'Entreves, Maurizio Passerin (2006), , ''Stanford Encyclopedia of Philosophy.''</ref> | ||
| ==Education== | ==Education== | ||
Revision as of 23:21, 1 July 2013
| So, I tried to do a kind of semantic clarification in which praxis—if not on the thither side of this divide—was perhaps somehow between the theoretical and the practical as they are generally understood, and particularly as they are understood in modern philosophy. Praxis as the manner in which we are engaged in the world and with others has its own insight or understanding prior to any explicit formulation of that understanding...Of course, it must be understood that praxis, as I understand it, is always entwined with communication. —Calvin O. Schrag |
Praxis is the process by which a theory, lesson, or skill is enacted, practiced, embodied, or realised. "Praxis" may also refer to the act of engaging, applying, exercising, realizing, or practicing ideas. This has been a recurrent topic in the field of philosophy, discussed in the writings of Plato, Aristotle, St. Augustine, Immanuel Kant, Søren Kierkegaard, Karl Marx, Martin Heidegger, Hannah Arendt, Paulo Freire, Ludwig von Mises, and many others. It has meaning in the political, educational, and spiritual realms.
Origins
In Ancient Greek the word praxis (πρᾶξις) referred to activity engaged in by free men. Aristotle held that there were three basic activities of man: theoria, poiesis and praxis. There corresponded to these kinds of activity three types of knowledge: theoretical, to which the end goal was truth; poietical, to which the end goal was production; and practical, to which the end goal was action. Aristotle further divided practical knowledge into ethics, economics and politics. He also distinguished between eupraxia (εὐπραξία, "good praxis") and dyspraxia (δυσπραξία, "bad praxis, misfortune").
Marxism
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The 19th century socialist Antonio Labriola called Marxism the Philosophy of praxis. Marx alluded to this concept in his Theses on Feuerbach when he stated that "philosophers have only interpreted the world in various ways; the point is to change it." Simply put, Marx felt that philosophy's validity was in how it informed action.
Georg Lukács held that the task of political organization is to establish professional discipline over everyday political praxis, consciously designing the form of mediation best suited to clear interactions between theory and practice.
Hannah Arendt
In her The Human Condition, Hannah Arendt argues that Western philosophy too often has focused on the contemplative life (vita contemplativa) and has neglected the active life (vita activa). This has led humanity to frequently miss much of the everyday relevance of philosophical ideas to real life. Arendt calls “praxis” the highest and most important level of the active life. Thus, she argues that more philosophers need to engage in everyday political action or praxis, which she sees as the true realization of human freedom. According to Arendt, our capacity to analyze ideas, wrestle with them, and engage in active praxis is what makes us uniquely human.
Arendt's gave praxis a distinctly political interpretation, in contrast to Marx's emphasis on practical interaction with nature."Arendt's theory of action and her revival of the ancient notion of praxis represent one of the most original contributions to twentieth century political thought." "Moreover, by viewing action as a mode of human togetherness, Arendt is able to develop a conception of participatory democracy which stands in direct contrast to the bureaucratized and elitist forms of politics so characteristic of the modern epoch."
Education
Praxis is used by educators to describe a recurring passage through a cyclical process of experiential learning, such as the cycle described and popularised by David A. Kolb.
Paulo Freire defines praxis in Pedagogy of the Oppressed as "reflection and action upon the world in order to transform it." Through praxis, oppressed people can acquire a critical awareness of their own condition, and, with their allies, struggle for liberation.
In the BBC television documentary "New Order: Play At Home", Factory Records owner Tony Wilson describes praxis as "doing something, and then only afterwards, finding out why you did it".
Praxis is also used in schools of community education, basically, practice and reflection.
Spirituality
See also: Praxis (Eastern Orthodoxy)Praxis is also key in meditation and spirituality, where emphasis is placed on gaining first-hand experience of concepts and certain areas, such as union with the Divine, which can only be explored through praxis due to the inability of the finite mind (and its tool, language) to comprehend or express the infinite. In an interview for YES! Magazine, Matthew Fox explained it this way:
- Wisdom is always taste—in both Latin and Hebrew, the word for wisdom comes from the word for taste—so it's something to taste, not something to theorize about. "Taste and see that God is good," the psalm says; and that's wisdom: tasting life. No one can do it for us. The mystical tradition is very much a Sophia tradition. It is about tasting and trusting experience, before institution or dogma.
According to Strong's Hebrew dictionary, the Hebrew word, ta‛am, is; properly a taste, that is, (figuratively) perception; by implication intelligence; transitively a mandate: advice, behaviour, decree, discretion, judgment, reason, taste, understanding.
Organizations
While praxis usually refers to the process of putting theoretical knowledge into practice, the strategic and organizational usage of the word emphasizes the need for a constant cycle of conceptualizing the meanings of what can be learned from experience in order to reframe strategic and operational models.
Social work
In social work theory, praxis is the reflexive relationship between theories and action. It describes a cyclical process of social work interactions developing new theories and refining old ones, as well as theories directing the delivery of social work interactions.
See also
- Christian theological praxis
- Lex artis
- Anathem
- Praxis Discussion Series
- Praxis intervention
- Praxis school
- Praxeology
- Practice (social theory)
- Orthopraxy
Notes
- Ramsey, Ramsey Eric; Miller, David James (2003). Experiences between philosophy and communication: engaging the philosophical contributions of Calvin O. Schrag. SUNY Press. p. 21. ISBN 978-0-7914-5875-4. Retrieved 1 August 2010.
- Aristotle, NE, VI, 5, 1140b7.
- Krancberg, Sigmund (1994), A Soviet Postmortem: Philosophical Roots of the "Grand Failure", Rowman & Littlefield, p. 56.
- Yar, Majid, , The Internet Encyclopedia of Philosophy.
- Fry, Karin, , Arendt, Hannah in Women-philosophers.com.
- Fry, Karin, , Arendt, Hannah in Women-philosophers.com.
- Yar, Majid, , The Internet Encyclopedia of Philosophy.
- d'Entreves, Maurizio Passerin (2006), , Stanford Encyclopedia of Philosophy.
- d'Entreves, Maurizio Passerin (2006), , Stanford Encyclopedia of Philosophy.
- Kolb, D., "David A. Kolb on experiential learning", Informal Education Encyclopedia.
- Freire, P. (1970), Pedagogy of the Oppressed. Herder and Herder, p. 33.
- Freire, P. (1986), Pedagogy of the Oppressed. New York: Continuum, p. 36.
- Holy Impatience: an interview with Matthew Fox, YES! Magazine.
Further reading
External links
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