"Que tout homme soit prompt à écouter, lent à parler et lent à se mettre en colère" Jacques 1.19
On a dit un jour d'un célèbre linguiste qu'il "pouvait se taire en sept langues différentes". L'Ecclésiaste nous enseigne : "qu'il y a un temps pour se taire et un temps pour parler" (Ecclésiaste 3.7).
Malheureusement, nous mélangeons ces deux temps. Chacun d'entre nous doit apprendre à se taire afin d'écouter l'autre. J'ai remarqué ceci : bien souvent nous nous parlons sans nous écouter. Nous écoutons non pour comprendre ce que l'autre dit mais uniquement pour lui répondre.
En d'autres termes, lorsque l'autre parle, au lieu de l'écouter pour analyser son point de vue, nous l'écoutons tout en cherchant dans notre tête une contre argumentation ; ce qui débouche inexorablement sur une discussion sans fin. C'est pourquoi tant de personnes peuvent parler pendant des heures sans finalement jamais se comprendre, alors que d'autres parviennent à régler un conflit entre elles en seulement dix minutes. Pourquoi ces dernières arrivent-elles à résoudre leur problème ? Parce qu'elles ont su se taire pour écouter et comprendre l'autre.
Avez-vous déjà remarqué que deux personnes qui se disputent généralement le font en criant ? Pourtant elles ne sont qu'à quelques centimètres l'une de l'autre ! Est-il bien nécessaire de crier ? Bien sûr, si une personne est de l'autre côté de la route ou bien à une grande distance, il lui faut hausser la voix pour se faire entendre. Mais pourquoi deux personnes crient-elles lorsqu'elles sont à quelques pas l'une de l'autre ? La raison en est simple : malgré la proximité physique, les deux individus sont loin l'un de l'autre, ils ne s'entendent plus, et ils pensent qu'en criant ils seront mieux compris.
Il ne faut pas qu'il en soit ainsi. Comme la Bible l'enseigne, soyez prompt à écouter et vous verrez que dans la plupart des cas, les cris cesseront. Car celui qui n'est pas prompt à écouter, en règle générale parle vite et plus il parle vite, plus il parlera fort et plus il parlera fort, plus il se mettra en colère. Alors : "Que tout homme soit prompt à écouter, lent à parler et lent à se mettre en colère" (Jacques 1.19).
Une action pour aujourd'hui.
Dès à présent, décidez de développer un "programme de silence constructif" en écoutant pour essayer de comprendre ce que l'autre dit sans chercher à argumenter votre cause.
Patrice Martorano
What the Bible says about light and seed
The True Light "In him, (the Lord Jesus) was life, and that life was the light of men. The light shines in the darkness, but the darkness has not understood it. The true light that gives light to every man was coming into the world,…the world didn’t recognize him." John 1:4,9.
The Good Seed and the Weeds “The kingdom of heaven is like a man who sowed good seeds in his field. But while everyone was sleeping, his enemy came and sowed weeds among the wheat and went away.” Matthew 13:24,25.
The Good Seed and the Weeds “The kingdom of heaven is like a man who sowed good seeds in his field. But while everyone was sleeping, his enemy came and sowed weeds among the wheat and went away.” Matthew 13:24,25.
Wednesday, February 6, 2008
Saturday, February 2, 2008
Occasional Letter Number One
Some Lessons From The Underground History Of American Education
11/03/2006
By John Taylor Gatto Spinninglobe
Editor’s note: John Taylor Gatto was the New York State Teacher of the Year in 1991 and has been named New York City Teacher of the Year three times.
Between 1896 and 1920, a small group of industrialists and financiers, together with their private charitable foundations, subsidized university chairs, university researchers, and school administrators, spending more money on forced schooling than did the government itself. Carnegie and Rockefeller, as late as 1915, were themselves spending more. In this laissez-faire fashion a system of modern schooling was constructed without public participation. The motives for this are undoubtedly mixed, but it will be useful for you to hear an excerpt from the first mission statement of Rockefeller’s General Education Board as it occurred in a document called Occasional Letter Number One (1906):
"In our dreams, people yield themselves with perfect docility to our molding hands. The present educational conventions [intellectual and character education] fade from our minds, and unhampered by tradition we work our own good will upon a grateful and responsive folk. We shall not try to make these people or any of their children into philosophers or men of learning or men of science. We have not to raise up from among them authors, educators, poets or men of letters. We shall not search for embryo great artists, painters, musicians, nor lawyers, doctors, preachers, politicians, statesmen, of whom we have ample supply. The task we set before ourselves is very simple … we will organize children … and teach them to do in a perfect way the things their fathers and mothers are doing in an imperfect way".
For more interesting and enlightening reading on the subject, consult:
http://abundance.org.uk/some-lessons-from-the-underground-history-of-american-education
11/03/2006
By John Taylor Gatto Spinninglobe
Editor’s note: John Taylor Gatto was the New York State Teacher of the Year in 1991 and has been named New York City Teacher of the Year three times.
Between 1896 and 1920, a small group of industrialists and financiers, together with their private charitable foundations, subsidized university chairs, university researchers, and school administrators, spending more money on forced schooling than did the government itself. Carnegie and Rockefeller, as late as 1915, were themselves spending more. In this laissez-faire fashion a system of modern schooling was constructed without public participation. The motives for this are undoubtedly mixed, but it will be useful for you to hear an excerpt from the first mission statement of Rockefeller’s General Education Board as it occurred in a document called Occasional Letter Number One (1906):
"In our dreams, people yield themselves with perfect docility to our molding hands. The present educational conventions [intellectual and character education] fade from our minds, and unhampered by tradition we work our own good will upon a grateful and responsive folk. We shall not try to make these people or any of their children into philosophers or men of learning or men of science. We have not to raise up from among them authors, educators, poets or men of letters. We shall not search for embryo great artists, painters, musicians, nor lawyers, doctors, preachers, politicians, statesmen, of whom we have ample supply. The task we set before ourselves is very simple … we will organize children … and teach them to do in a perfect way the things their fathers and mothers are doing in an imperfect way".
For more interesting and enlightening reading on the subject, consult:
http://abundance.org.uk/some-lessons-from-the-underground-history-of-american-education
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