@article{regni_cosmic_2003,
	title = {Cosmic {Vision} and {Geopedagogy} in {Maria} {Montessori}},
	language = {eng},
	journal = {Montessori Research Europe (MoRE) Newsletter},
	author = {Regni, Raniero},
	year = {2003},
	pages = {3--4},
	annote = {COSMIC VISION
FROM MORE Abstracts 20031. Maria Montessori’s educational message is contemporary not only of the present but of the futureas well. Her discoveries of a century ago are confirmed by studies in educational psychology andthe neurosciences. Her educational solutions are truer and more useful today, at the start of themillennium, than yesterday, at the start of the 20th century. It cannot be treated as just a classicalphenomenon because her message is still alive and vital. One cannot speak of Montessori nontopicality:compared to Montessori, it is we who are not topical or it is the present educational andschool culture that can no longer bear depth and rigour. Existing in time without being fashionable:great writers perform at their best when careful of their own times and yet inattentive of fashions.Unfortunately, Montessori never had any real following or sufficient esteem on the part of theItalian pedagogical culture, which always dealt with her in a hurried fashion instead of really gettingto know her.2. Turning to the theme, we can distinguish a cosmic education, a cosmic plan and a cosmic vision.Of course, one should always remember that the “Montessorian paradigm” is not a closed system ofself-sufficient theories, not a pedagogy of the model, but an open system, a real “spiritualmicroscope”. This was in Montessori’s intentions, in her “method”. The method is the tool forseeing the invisible, it is the way to reach the secret land of childhood. A first definition could bethe one that makes cosmic education a particular form of choice and presentation of culturalcontents in that particular period of development going from six to twelve years of age and whichroughly coincides with primary school. It is, or should be, the way to respond to that particularsensitive period that is the one of the culture and the new needs of a child’s personality. Cosmiceducation is a centre for education that guides it and prevents it from becoming dispersed in thenotionistic particularism of the many disciplines.The cosmic plan could, at every stage of human life, be considered the highest plane of education.Not only as regards the inclusiveness and extension of contents which coincide with everything innature and history, but also and because in it the child or pre-adolescent finds an explicit answer tothe explicit questions they ask themselves.The cosmic vision is Montessori’s own image of the world, her philosophy of life, that grew withinthe discovery of the child and which emerged first to then inspire her educational psychology.3. An image of the child and of its education, an image of man and of his educability confirmed bycontemporary research (Bruner, Pinker, Gardner, Eibl-Eibesfeldt). An image of the child that goesbeyond nostalgia and resentment, made up of sciences and love. In the child there is an energy thatis nothing but a particle of the infinite fire that is life, a particle of that energy which slumbers in thepod, in the seed, and which suddenly makes him burst and bloom. Some of that energy is preservedin the moments in which also adults are born again, feel touched and changed with respect to theinfinite repetitiveness of daily life. For her, man is in the world and has a mysterious and deepharmony with it, in the same way as every living thing has a deep bond with every other reality ofthe cosmos. Kosmos, the order of the Ancient Greeks, consisted of the interrelation of everythingthat lives and of the interdependence of everything that exists. The mystery exists: it is not absence,it is daily presence. A relationship between the infinitely large and the infinitely small. The child asa fragment of the infinite, as infinite novelty, as the image of God, is the certainty that can move themountains of pain and suffering, and can give meaning to everyone’s life.4. Cosmic vision, ecological thought (ecology of the mind) and geopedagogy (ecology ofmodernity). The evolutions – cosmic, biological and cultural ones – are essentially part of the samecreative process. An ecology of the mind and of the environment. A higher human ecology. Thisecology must not be taken as a new discipline or as a field of interdisciplinary activities, but as anew way of thinking the world and thus also school education in terms of connections, relationsand contexts. The acting locally and thinking globally recommended by ecologists is a way to keepthe two perspectives together: the terrestial roots of local identity and the air of the global climate.Ecological thought calls for the integration of knowledge and perspectives – moving from the partto the whole, from separate objects to relations, and from substance to configuration. Applied toschool as an institution, it means acting glocally, that is, by paying attention to both local and globalfactors. From the cosmic vision one may deduce a real geopedagogy, taking the prefix “geo” tomean the earth and the world.5. Cosmic education as a centre for education and as the ecology of modernity. A thinking ofeducation as a backdrop of the extreme modernity we are experiencing, of a modernity thatglobalises. Solidarity in space and time, and geopedagogy for the era of extreme modernisation, oflate modernity, of ‘surmodernity’, reflective modernity, post-modernity. A placing of educationissues as a backdrop of the world.}
}

{"_id":"thA4q9TAESjr4iLca","bibbaseid":"regni-cosmicvisionandgeopedagogyinmariamontessori-2003","authorIDs":[],"author_short":["Regni, R."],"bibdata":{"bibtype":"article","type":"article","title":"Cosmic Vision and Geopedagogy in Maria Montessori","language":"eng","journal":"Montessori Research Europe (MoRE) Newsletter","author":[{"propositions":[],"lastnames":["Regni"],"firstnames":["Raniero"],"suffixes":[]}],"year":"2003","pages":"3–4","annote":"COSMIC VISION FROM MORE Abstracts 20031. Maria Montessori’s educational message is contemporary not only of the present but of the futureas well. Her discoveries of a century ago are confirmed by studies in educational psychology andthe neurosciences. Her educational solutions are truer and more useful today, at the start of themillennium, than yesterday, at the start of the 20th century. It cannot be treated as just a classicalphenomenon because her message is still alive and vital. One cannot speak of Montessori nontopicality:compared to Montessori, it is we who are not topical or it is the present educational andschool culture that can no longer bear depth and rigour. Existing in time without being fashionable:great writers perform at their best when careful of their own times and yet inattentive of fashions.Unfortunately, Montessori never had any real following or sufficient esteem on the part of theItalian pedagogical culture, which always dealt with her in a hurried fashion instead of really gettingto know her.2. Turning to the theme, we can distinguish a cosmic education, a cosmic plan and a cosmic vision.Of course, one should always remember that the “Montessorian paradigm” is not a closed system ofself-sufficient theories, not a pedagogy of the model, but an open system, a real “spiritualmicroscope”. This was in Montessori’s intentions, in her “method”. The method is the tool forseeing the invisible, it is the way to reach the secret land of childhood. A first definition could bethe one that makes cosmic education a particular form of choice and presentation of culturalcontents in that particular period of development going from six to twelve years of age and whichroughly coincides with primary school. It is, or should be, the way to respond to that particularsensitive period that is the one of the culture and the new needs of a child’s personality. Cosmiceducation is a centre for education that guides it and prevents it from becoming dispersed in thenotionistic particularism of the many disciplines.The cosmic plan could, at every stage of human life, be considered the highest plane of education.Not only as regards the inclusiveness and extension of contents which coincide with everything innature and history, but also and because in it the child or pre-adolescent finds an explicit answer tothe explicit questions they ask themselves.The cosmic vision is Montessori’s own image of the world, her philosophy of life, that grew withinthe discovery of the child and which emerged first to then inspire her educational psychology.3. An image of the child and of its education, an image of man and of his educability confirmed bycontemporary research (Bruner, Pinker, Gardner, Eibl-Eibesfeldt). An image of the child that goesbeyond nostalgia and resentment, made up of sciences and love. In the child there is an energy thatis nothing but a particle of the infinite fire that is life, a particle of that energy which slumbers in thepod, in the seed, and which suddenly makes him burst and bloom. Some of that energy is preservedin the moments in which also adults are born again, feel touched and changed with respect to theinfinite repetitiveness of daily life. For her, man is in the world and has a mysterious and deepharmony with it, in the same way as every living thing has a deep bond with every other reality ofthe cosmos. Kosmos, the order of the Ancient Greeks, consisted of the interrelation of everythingthat lives and of the interdependence of everything that exists. The mystery exists: it is not absence,it is daily presence. A relationship between the infinitely large and the infinitely small. The child asa fragment of the infinite, as infinite novelty, as the image of God, is the certainty that can move themountains of pain and suffering, and can give meaning to everyone’s life.4. Cosmic vision, ecological thought (ecology of the mind) and geopedagogy (ecology ofmodernity). The evolutions – cosmic, biological and cultural ones – are essentially part of the samecreative process. An ecology of the mind and of the environment. A higher human ecology. Thisecology must not be taken as a new discipline or as a field of interdisciplinary activities, but as anew way of thinking the world and thus also school education in terms of connections, relationsand contexts. The acting locally and thinking globally recommended by ecologists is a way to keepthe two perspectives together: the terrestial roots of local identity and the air of the global climate.Ecological thought calls for the integration of knowledge and perspectives – moving from the partto the whole, from separate objects to relations, and from substance to configuration. Applied toschool as an institution, it means acting glocally, that is, by paying attention to both local and globalfactors. From the cosmic vision one may deduce a real geopedagogy, taking the prefix “geo” tomean the earth and the world.5. Cosmic education as a centre for education and as the ecology of modernity. A thinking ofeducation as a backdrop of the extreme modernity we are experiencing, of a modernity thatglobalises. Solidarity in space and time, and geopedagogy for the era of extreme modernisation, oflate modernity, of ‘surmodernity’, reflective modernity, post-modernity. A placing of educationissues as a backdrop of the world.","bibtex":"@article{regni_cosmic_2003,\n\ttitle = {Cosmic {Vision} and {Geopedagogy} in {Maria} {Montessori}},\n\tlanguage = {eng},\n\tjournal = {Montessori Research Europe (MoRE) Newsletter},\n\tauthor = {Regni, Raniero},\n\tyear = {2003},\n\tpages = {3--4},\n\tannote = {COSMIC VISION\nFROM MORE Abstracts 20031. Maria Montessori’s educational message is contemporary not only of the present but of the futureas well. Her discoveries of a century ago are confirmed by studies in educational psychology andthe neurosciences. Her educational solutions are truer and more useful today, at the start of themillennium, than yesterday, at the start of the 20th century. It cannot be treated as just a classicalphenomenon because her message is still alive and vital. One cannot speak of Montessori nontopicality:compared to Montessori, it is we who are not topical or it is the present educational andschool culture that can no longer bear depth and rigour. Existing in time without being fashionable:great writers perform at their best when careful of their own times and yet inattentive of fashions.Unfortunately, Montessori never had any real following or sufficient esteem on the part of theItalian pedagogical culture, which always dealt with her in a hurried fashion instead of really gettingto know her.2. Turning to the theme, we can distinguish a cosmic education, a cosmic plan and a cosmic vision.Of course, one should always remember that the “Montessorian paradigm” is not a closed system ofself-sufficient theories, not a pedagogy of the model, but an open system, a real “spiritualmicroscope”. This was in Montessori’s intentions, in her “method”. The method is the tool forseeing the invisible, it is the way to reach the secret land of childhood. A first definition could bethe one that makes cosmic education a particular form of choice and presentation of culturalcontents in that particular period of development going from six to twelve years of age and whichroughly coincides with primary school. It is, or should be, the way to respond to that particularsensitive period that is the one of the culture and the new needs of a child’s personality. Cosmiceducation is a centre for education that guides it and prevents it from becoming dispersed in thenotionistic particularism of the many disciplines.The cosmic plan could, at every stage of human life, be considered the highest plane of education.Not only as regards the inclusiveness and extension of contents which coincide with everything innature and history, but also and because in it the child or pre-adolescent finds an explicit answer tothe explicit questions they ask themselves.The cosmic vision is Montessori’s own image of the world, her philosophy of life, that grew withinthe discovery of the child and which emerged first to then inspire her educational psychology.3. An image of the child and of its education, an image of man and of his educability confirmed bycontemporary research (Bruner, Pinker, Gardner, Eibl-Eibesfeldt). An image of the child that goesbeyond nostalgia and resentment, made up of sciences and love. In the child there is an energy thatis nothing but a particle of the infinite fire that is life, a particle of that energy which slumbers in thepod, in the seed, and which suddenly makes him burst and bloom. Some of that energy is preservedin the moments in which also adults are born again, feel touched and changed with respect to theinfinite repetitiveness of daily life. For her, man is in the world and has a mysterious and deepharmony with it, in the same way as every living thing has a deep bond with every other reality ofthe cosmos. Kosmos, the order of the Ancient Greeks, consisted of the interrelation of everythingthat lives and of the interdependence of everything that exists. The mystery exists: it is not absence,it is daily presence. A relationship between the infinitely large and the infinitely small. The child asa fragment of the infinite, as infinite novelty, as the image of God, is the certainty that can move themountains of pain and suffering, and can give meaning to everyone’s life.4. Cosmic vision, ecological thought (ecology of the mind) and geopedagogy (ecology ofmodernity). The evolutions – cosmic, biological and cultural ones – are essentially part of the samecreative process. An ecology of the mind and of the environment. A higher human ecology. Thisecology must not be taken as a new discipline or as a field of interdisciplinary activities, but as anew way of thinking the world and thus also school education in terms of connections, relationsand contexts. The acting locally and thinking globally recommended by ecologists is a way to keepthe two perspectives together: the terrestial roots of local identity and the air of the global climate.Ecological thought calls for the integration of knowledge and perspectives – moving from the partto the whole, from separate objects to relations, and from substance to configuration. Applied toschool as an institution, it means acting glocally, that is, by paying attention to both local and globalfactors. From the cosmic vision one may deduce a real geopedagogy, taking the prefix “geo” tomean the earth and the world.5. Cosmic education as a centre for education and as the ecology of modernity. A thinking ofeducation as a backdrop of the extreme modernity we are experiencing, of a modernity thatglobalises. Solidarity in space and time, and geopedagogy for the era of extreme modernisation, oflate modernity, of ‘surmodernity’, reflective modernity, post-modernity. A placing of educationissues as a backdrop of the world.}\n}\n\n","author_short":["Regni, R."],"key":"regni_cosmic_2003","id":"regni_cosmic_2003","bibbaseid":"regni-cosmicvisionandgeopedagogyinmariamontessori-2003","role":"author","urls":{},"metadata":{"authorlinks":{}},"html":""},"bibtype":"article","biburl":"https://gmn-documents.s3.amazonaws.com/montessori-bibliography/Montessori-Bibliography_current.bib","creationDate":"2020-06-12T20:02:52.318Z","downloads":0,"keywords":[],"search_terms":["cosmic","vision","geopedagogy","maria","montessori","regni"],"title":"Cosmic Vision and Geopedagogy in Maria Montessori","year":2003,"dataSources":["q3AhBc72gnjBRPbyB","dnQMfjQ7Yp4Aq7kc6"]}