Parker Palmer Courage To Teach Quotes

Good teaching cannot be reduced to technique; good teaching comes from the identity and integrity of the teacher.

The highest form of love is the love that allows for intimacy without the annihilation of difference.

By choosing integrity, I become more whole, but wholeness does not mean perfection. It means becoming more real by acknowledging the whole of who I am.

I want to learn how to hold the paradoxical poles of my identity together, to embrace the profoundly opposite truths that my sense of self is deeply dependent on others dancing with me and that I still have a sense of self when no one wants to dance.

Relational trust is built on movements of the human heart such as empathy, commitment, compassion, patience, and the capacity to forgive.

As I teach, I project the condition of my soul onto my students, my subject, and our way of being together.

If we want to grow as teachers -- we must do something alien to academic culture: we must talk to each other about our inner lives -- risky stuff in a profession that fears the personal and seeks safety in the technical, the distant, the abstract.

Why does a literary scholar study the world of "fiction"? To show us that the facts can never be understood except in communion with the imagination.

Good teachers possess a capacity for connectedness. They are able to weave a complex web of connections among themselves, their subjects, and their students so that students can learn to weave a world for themselves.

good teaching cannot be reduced to technique,- good teaching comes from the identity and integrity of the teacher.

we cannot see what is “out there” merely by looking around. Everything depends on the lenses through which we view the world. By putting on new lenses, we can see things that would otherwise remain invisible.

Science requires an engagement with the world, a live encounter between the knower and the known.

Long into my career I harbored a secret sense that thinking and reading and writing, as much as I loved them, did not qualify as "real work.

Mentoring is a mutuality that requires more than meeting the right teacher: the teacher must meet the right student.

does it mean to listen to a voice before it is

When I forget my own inner multiplicity and my own long and continuing journey toward selfhood, my expectations of students become excessive and unreal. If I can remember the inner pluralism of my own soul and the slow pace of my own self-emergence, I will be better able to serve the pluralism among my students at the pace of their young lives.

Every profession that attracts people for “reasons of the heart” is a profession in which people and the work they do suffer from losing heart. Like teachers, these people are asking, “How can we take heart again so that we can give heart to others?”—which is why they undertook their work in the first place.

the reality we belong to, the reality we long to know, extends far beyond human beings interacting with one another.

Teaching holds a mirror to the soul. If I am willing to look in that mirror and not run from what I see I have a chance to gain self knowledge and knowing myself is as crucial to good teaching as knowing my students and my subject. In fact, knowing my students and my subject depends heavily on self knowledge.

teacher within is not the voice of conscience but of identity and integrity. It speaks not of what ought to be but of what is real for us, of what is true. It says things like, “This is what fits you and this is what doesn’t”; “This is who you are and this is who you are not”; “This is what gives you life and this is what kills your spirit—or makes you wish you were dead.

Good teaching is an act of hospitality toward the young, and hospitality is always an act that benefits the host even more than the guest. The concept of hospitality arose in ancient times when this reciprocity was easier to see: in nomadic cultures, the food and shelter one gave to a stranger yesterday is the food and shelter one hopes to receive from a stranger tomorrow. By offering hospitality, one participates in the endless reweaving of a social fabric on which all can depend—thus the gift of sustenance for the guest becomes a gift of hope for the host. It is that way in teaching as well: the teacher’s hospitality to the student results in a world more hospitable to the teacher.

Alice Kaplan is a teacher of French language and literature, and she has done this kind of remembering in a book called French Lessons. “Why do people want to adopt another culture?” she asks as she summarizes her journey into teaching and into life. “Because there’s something in their own they don’t like, that doesn’t name them.”5

So it is no surprise that Jewish teaching includes frequent reminders of the importance of a broken-open heart, as in this Hasidic tale: A disciple asks the rebbe: “Why does Torah tell us to ‘place these words upon your hearts’? Why does it not tell us to place these holy words in our hearts?” The rebbe answers: “It is because as we are, our hearts are closed, and we cannot place the holy words in our hearts. So we place them on top of our hearts. And there they stay until, one day, the heart breaks and the words fall in.”38

the personal can never be divorced from the professional. “We teach who we are” in times of darkness as well as light. In

Authority is granted to people who are perceived as authoring their own words, their own actions, their own lives, rather than playing a scripted role at great remove from their own hearts. When teachers depend on the coercive powers of law or technique, they have no authority at all.

Bryk and Schneider also found that relational trust—between teachers and administrators, teachers and teachers, and teachers and parents—has the power to offset external factors that are normally thought to be the primary determinants of a school’s capacity to serve students well: “Improvements in academic productivity were less likely in schools with high levels of poverty, racial isolation, and student mobility, but [the researchers] say that a strong correlation between [relational] trust and student achievement remains even after controlling for such factors.” 9

To those who say that we need weights and measures in order to enforce accountability in education, my response is, yes, of course we do, but only under three conditions that are not being met today. We need to make sure (1) that we measure things worth measuring in the context of authentic education, where rote learning counts for little; (2) that we know how to measure what we set out to measure; and (3) that we attach no more importance to measurable things than we attach to things equally or more important that elude our instruments.

Every profession that attracts people for reasons of the heart is a profession in which people, and the work they do, suffer from losing heart.

This book is for teachers who have good days and bad and whose bad days bring the suffering that comes only from something one loves... when you love your work that much, and many teachers do, the only way to get out of trouble is to go deeper in.

First, the subjects we teach are as large and complex as life so our knowledge of them is always flawed and partial. No matter how we devote ourselves to reading and research, teaching requires a command of content that always eludes our grasp. Second, the students we teach are larger than life and even more complex. To see them clearly and see them whole and respond to them wisely in the moment requires a fusion of Freud and Solomon that few of us achieve.

How can schools educate students if they fail to support the teacher's inner life? To educate is to guide students on an inner journey toward more truthful ways of seeing and being in the world.

The courage to teach is the courage to keep one's heart open in those very moments when the heart is asked to hold more than it is able so that teacher and students and subjects can be woven into the community that learning, and living, require.

The courage to teach is the courage to keep one's heart open in those very moments when the heart is asked to hold more than it is able so that teacher and students and subjects can be woven into the community that learning, and living, require.

A good education teaches us to hold contradictions reflectively rather than reactively, a habit of the heart that lies behind all social, cultural, and scientific breakthroughs.