DERRIBAR EL EUROCENTRISMO EN LA EDUCACI\u00d3N <\/h1>\n<\/div><\/div><\/div><\/div><\/div>Ruinas de la Universidad de Nalanda, India<\/h5>\n<\/div>![](\"https:\/\/es.centerforcontemplativeresearch.org\/dev\/wp-content\/uploads\/2021\/07\/Nalanda-University.jpg\" "\\"Nalanda-University\\"")
<\/span><\/div><\/div><\/div>Si se examina la educaci\u00f3n budista integradora de la India cl\u00e1sica, se constata que ya en los primeros siglos de nuestra era com\u00fan, los eruditos budistas indios eran conscientes de la importancia y la promesa de la educaci\u00f3n multidisciplinar. Operaban bajo la premisa de que los proyectos multidisciplinarios no tienen por qu\u00e9 debilitar las disciplinas individuales, sino que pueden servir de trampol\u00edn para los avances disciplinarios fundamentales. <\/h5>\n
\u2014 <\/strong>Vesna A. Wallace<\/span><\/span>
<\/span><\/span><\/span>Profesora, Universidad de California, Santa B\u00e1rbara<\/span><\/i> <\/p>\nLea el ensayo completo:<\/span> <\/span><\/span><\/b>N\u0101landa: Educaci\u00f3n mon\u00e1stica budista integradora en la India cl\u00e1sica<\/span><\/i><\/span><\/p>\n\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
<\/div>\n
Una red de instituciones de ense\u00f1anza superior interdisciplinaria en la antigua India<\/p>\n<\/h2>\n<\/div><\/div><\/div>
<\/div>Las ciencias y tecnolog\u00edas contemplativas que surgieron por primera vez en la India se estudiaron y desarrollaron sistem\u00e1ticamente en una red de universidades que se remonta a la \u00e9poca de Buda y que floreci\u00f3 en la India hasta el siglo XIII de la era com\u00fan, antes del establecimiento de las primeras universidades en Europa. <\/p>\n<\/p>\n
En el mundo acad\u00e9mico cl\u00e1sico de la India, personificado en la tradici\u00f3n de la Universidad de Nalanda, el estudio interior de la mente se consideraba de suma importancia. Aunque esta tradici\u00f3n desapareci\u00f3 de la India en el siglo XIII, se ha conservado hasta nuestros d\u00edas en las universidades mon\u00e1sticas del T\u00edbet. <\/p>\n<\/p>\n
La relevancia de este sistema de educaci\u00f3n para el mundo secular moderno ha sido muy defendida por Su Santidad el Dal\u00e1i Lama, que es la principal fuente de inspiraci\u00f3n y gu\u00eda para nuestra creaci\u00f3n de una red de Centros de Investigaci\u00f3n Contemplativa.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
<\/div>Un sistema integral de conocimiento interno y externo
<\/h2>\n<\/div><\/div><\/div><\/div>Durante el \u00faltimo milenio, la sociedad tibetana fue \u00fanica en su enfoque exclusivo en el conocimiento de la mente y sus potenciales. Durante muchos siglos, T\u00edbet tuvo una media de 6.000 monasterios y universidades mon\u00e1sticas para una poblaci\u00f3n nacional de 6 millones de personas. Todo su sistema educativo priorizaba la eudaimonia sobre la hedonia y la comprensi\u00f3n del mundo interior de la mente sobre el mundo exterior de la materia. <\/p>\n<\/p>\n
Las ra\u00edces de este sistema educativo se remontan a mucho antes. Como Su Santidad el Dal\u00e1i Lama subraya a menudo, la educaci\u00f3n mon\u00e1stica tradicional del budismo tibetano procede de la Universidad india de Nalanda (siglos V-XIII de nuestra era), que destacaba cinco campos de conocimiento: el conocimiento del lenguaje (\u015babda vidy\u0101), el conocimiento de la l\u00f3gica (hetu vidy\u0101), el conocimiento de la medicina (cikits\u0101 vidy\u0101), el conocimiento de las bellas artes y la artesan\u00eda (\u015bilpa-karma-sth\u0101na vidy\u0101) y el conocimiento interior (adhy\u0101tma vidy\u0101). Entre esos cinco, el conocimiento interior de la mente siempre se consider\u00f3 primordial, y su estudio era racional y experiencial (es decir, contemplativo).<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
<\/div>Validaci\u00f3n intersubjetiva de las comprensiones
<\/h1>\n<\/div><\/div><\/div><\/div>La ense\u00f1anza superior en la India precedi\u00f3 a todas las instituciones de este tipo en Europa, como la Universidad de Bolonia (1088), la Universidad de Par\u00eds (hacia 1150) y la Universidad de Oxford (1167). La “tradici\u00f3n de Nalanda” desapareci\u00f3 de la India hace siglos, al ser destruida por las fuerzas turcas dirigidas por Bakhtiyar Khalji a principios del siglo XIII. Pero este \u00e9nfasis acad\u00e9mico en la comprensi\u00f3n de la mente y la consciencia no se limit\u00f3 a una universidad india. <\/p>\n
Seg\u00fan fuentes tibetanas, durante la dinast\u00eda Pala (750-1174) destacaron cinco grandes mahaviharas: Vikramashila, la principal universidad de la \u00e9poca; Nalanda, que hab\u00eda pasado ya sus d\u00edas de gloria, pero a\u00fan ilustre, Somapura Mahavihara, Odantapuri y Jagaddala. Los cinco monasterios formaban una red; todos ellos estaban bajo la supervisi\u00f3n del Estado y exist\u00eda un sistema de coordinaci\u00f3n entre ellos. Parece ser que las diferentes sedes de aprendizaje budista que funcionaban en el este de la India bajo los Pala se consideraban conjuntamente como un grupo interrelacionado de instituciones, y era com\u00fan que los eruditos enriquecieran su comprensi\u00f3n viajando entre monasterios, recibiendo as\u00ed formaci\u00f3n te\u00f3rica y contemplativa bajo varios maestros que ense\u00f1aban en estas diferentes instituciones de aprendizaje superior.<\/p>\n<\/p>\n
Uno de los ideales de esta formaci\u00f3n era convertirse en un pandita que dominara los cinco campos principales del conocimiento. Un segundo ideal era convertirse en un siddha que hubiera adquirido una profunda visi\u00f3n de la naturaleza de la mente y hubiera aprovechado sus m\u00e1s profundos potenciales mediante una pr\u00e1ctica contemplativa rigurosa y sostenida. <\/p>\n<\/p>\n
Y un tercer ideal era convertirse en un bodhisattva que abrazara el voto altruista de alcanzar el perfecto despertar espiritual para ser del mayor beneficio posible para el mundo. <\/p>\n<\/p>\n
Seg\u00fan sus propios relatos, muchos de los panditas, siddhas y bodhisattvas de la antigua India y, posteriormente, del T\u00edbet, obtuvieron conocimientos claros y validados intersubjetivamente sobre aspectos fundamentales de la mente y la consciencia, los mismos que siguen siendo un misterio para la ciencia moderna.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
<\/div>Superar las ideas prejuiciosas de \u201cprimitivo\u201d y \u201cavanzado\u201d
<\/h1>\n<\/div><\/div><\/div><\/div>En total contraste con estos antiguos sistemas educativos de la India y el T\u00edbet, en los que el conocimiento interno de la mente se consideraba primordial, el estudio experimental y cient\u00edfico de la mente no comenz\u00f3 en el mundo acad\u00e9mico occidental hasta finales del siglo XIX y, desde el auge del conductismo a principios del siglo XX, se ha visto asediado por las limitaciones ideol\u00f3gicas y metodol\u00f3gicas del materialismo. Incluso ahora, muy pocos cient\u00edficos est\u00e1n dispuestos a considerar la posibilidad de que algunas civilizaciones precient\u00edficas puedan haber descifrado aspectos fundamentales de los potenciales de la mente, su relaci\u00f3n con el cuerpo y su papel en la naturaleza, enigmas que, por lo dem\u00e1s, parecen seguir sin resolverse en el mundo moderno. <\/p>\n
Muchos cient\u00edficos y fil\u00f3sofos simplemente asumen que si alg\u00fan aspecto del mundo natural es un misterio para ellos, lo es para todos. Y punto. Pero ciertamente hay fil\u00f3sofos y contemplativos tibetanos, butaneses, nepal\u00edes e indios vivos hoy en d\u00eda que est\u00e1n seguros que el problema mente-cuerpo se resolvi\u00f3 hace mucho tiempo, que no hay misterios en torno a la consciencia y que las causas primarias de la angustia mental y el bienestar genuino est\u00e1n transparentemente claras. Por otro lado, muchos aspectos del mundo objetivo cient\u00edficamente conocidos, como las distancias relativas entre la Tierra y el Sol y la Luna, no estaban nada claros para la intelectualidad tibetana tradicional, por ejemplo. Estaban tan a oscuras sobre muchos aspectos del mundo f\u00edsico objetivo como la sociedad euroc\u00e9ntrica lo est\u00e1 sobre el mundo subjetivo de la mente. Esto puede poner de manifiesto para nosotros la relatividad de t\u00e9rminos como “avanzado” y “atrasado”, o “primitivo”. <\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
<\/div>\n
Un nuevo paradigma para la igualdad en la colaboraci\u00f3n <\/p>\n<\/h1>\n<\/div><\/div><\/div>
<\/div>Esperamos ansiosamente el d\u00eda en que los fil\u00f3sofos, cient\u00edficos y contemplativos que se ven a s\u00ed mismos como defensores de las tradiciones de Occidente colaboren en igualdad de condiciones y con respeto mutuo con los contemplativos, cient\u00edficos y fil\u00f3sofos de Asia y otras culturas aut\u00f3ctonas que fueron marginadas o subyugadas durante las eras colonialistas. Esta es una de las principales motivaciones para la creaci\u00f3n de los Centros de Investigaci\u00f3n Contemplativa.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/p>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":2,"featured_media":0,"parent":24,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"100-width.php","meta":{"footnotes":""},"class_list":["post-1837","page","type-page","status-publish","hentry"],"rankMath":{"parentDomain":"centerforcontemplativeresearch.org","noFollowDomains":[],"noFollowExcludeDomains":[],"noFollowExternalLinks":false,"featuredImageNotice":"The featured image should be at least 200 by 200 pixels to be picked up by Facebook and other social media sites.","pluginReviewed":false,"postSettings":{"linkSuggestions":true,"useFocusKeyword":false},"frontEndScore":false,"postName":"acabar-con-el-eurocentrismo-en-la-educacion","permalinkFormat":"https:\/\/es.centerforcontemplativeresearch.org\/dev\/%pagename%\/","showLockModifiedDate":true,"assessor":{"focusKeywordLink":"https:\/\/es.centerforcontemplativeresearch.org\/dev\/wp-admin\/edit.php?focus_keyword=%focus_keyword%&post_type=%post_type%","hasTOCPlugin":false,"primaryTaxonomy":false,"serpData":{"title":"","description":"Overturning Eurocentrism in Education. 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Ruinas de la Universidad de Nalanda, India<\/h5>\n<\/div><\/span><\/div><\/div><\/div>Si se examina la educaci\u00f3n budista integradora de la India cl\u00e1sica, se constata que ya en los primeros siglos de nuestra era com\u00fan, los eruditos budistas indios eran conscientes de la importancia y la promesa de la educaci\u00f3n multidisciplinar. Operaban bajo la premisa de que los proyectos multidisciplinarios no tienen por qu\u00e9 debilitar las disciplinas individuales, sino que pueden servir de trampol\u00edn para los avances disciplinarios fundamentales. <\/h5>\n
\u2014 <\/strong>Vesna A. Wallace<\/span><\/span>
<\/span><\/span><\/span>Profesora, Universidad de California, Santa B\u00e1rbara<\/span><\/i> <\/p>\nLea el ensayo completo:<\/span> <\/span><\/span><\/b>N\u0101landa: Educaci\u00f3n mon\u00e1stica budista integradora en la India cl\u00e1sica<\/span><\/i><\/span><\/p>\n\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
<\/div>\n
Una red de instituciones de ense\u00f1anza superior interdisciplinaria en la antigua India<\/p>\n<\/h2>\n<\/div><\/div><\/div>
<\/div>Las ciencias y tecnolog\u00edas contemplativas que surgieron por primera vez en la India se estudiaron y desarrollaron sistem\u00e1ticamente en una red de universidades que se remonta a la \u00e9poca de Buda y que floreci\u00f3 en la India hasta el siglo XIII de la era com\u00fan, antes del establecimiento de las primeras universidades en Europa. <\/p>\n<\/p>\n
En el mundo acad\u00e9mico cl\u00e1sico de la India, personificado en la tradici\u00f3n de la Universidad de Nalanda, el estudio interior de la mente se consideraba de suma importancia. Aunque esta tradici\u00f3n desapareci\u00f3 de la India en el siglo XIII, se ha conservado hasta nuestros d\u00edas en las universidades mon\u00e1sticas del T\u00edbet. <\/p>\n<\/p>\n
La relevancia de este sistema de educaci\u00f3n para el mundo secular moderno ha sido muy defendida por Su Santidad el Dal\u00e1i Lama, que es la principal fuente de inspiraci\u00f3n y gu\u00eda para nuestra creaci\u00f3n de una red de Centros de Investigaci\u00f3n Contemplativa.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
<\/div>Un sistema integral de conocimiento interno y externo
<\/h2>\n<\/div><\/div><\/div><\/div>Durante el \u00faltimo milenio, la sociedad tibetana fue \u00fanica en su enfoque exclusivo en el conocimiento de la mente y sus potenciales. Durante muchos siglos, T\u00edbet tuvo una media de 6.000 monasterios y universidades mon\u00e1sticas para una poblaci\u00f3n nacional de 6 millones de personas. Todo su sistema educativo priorizaba la eudaimonia sobre la hedonia y la comprensi\u00f3n del mundo interior de la mente sobre el mundo exterior de la materia. <\/p>\n<\/p>\n
Las ra\u00edces de este sistema educativo se remontan a mucho antes. Como Su Santidad el Dal\u00e1i Lama subraya a menudo, la educaci\u00f3n mon\u00e1stica tradicional del budismo tibetano procede de la Universidad india de Nalanda (siglos V-XIII de nuestra era), que destacaba cinco campos de conocimiento: el conocimiento del lenguaje (\u015babda vidy\u0101), el conocimiento de la l\u00f3gica (hetu vidy\u0101), el conocimiento de la medicina (cikits\u0101 vidy\u0101), el conocimiento de las bellas artes y la artesan\u00eda (\u015bilpa-karma-sth\u0101na vidy\u0101) y el conocimiento interior (adhy\u0101tma vidy\u0101). Entre esos cinco, el conocimiento interior de la mente siempre se consider\u00f3 primordial, y su estudio era racional y experiencial (es decir, contemplativo).<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
<\/div>Validaci\u00f3n intersubjetiva de las comprensiones
<\/h1>\n<\/div><\/div><\/div><\/div>La ense\u00f1anza superior en la India precedi\u00f3 a todas las instituciones de este tipo en Europa, como la Universidad de Bolonia (1088), la Universidad de Par\u00eds (hacia 1150) y la Universidad de Oxford (1167). La “tradici\u00f3n de Nalanda” desapareci\u00f3 de la India hace siglos, al ser destruida por las fuerzas turcas dirigidas por Bakhtiyar Khalji a principios del siglo XIII. Pero este \u00e9nfasis acad\u00e9mico en la comprensi\u00f3n de la mente y la consciencia no se limit\u00f3 a una universidad india. <\/p>\n
Seg\u00fan fuentes tibetanas, durante la dinast\u00eda Pala (750-1174) destacaron cinco grandes mahaviharas: Vikramashila, la principal universidad de la \u00e9poca; Nalanda, que hab\u00eda pasado ya sus d\u00edas de gloria, pero a\u00fan ilustre, Somapura Mahavihara, Odantapuri y Jagaddala. Los cinco monasterios formaban una red; todos ellos estaban bajo la supervisi\u00f3n del Estado y exist\u00eda un sistema de coordinaci\u00f3n entre ellos. Parece ser que las diferentes sedes de aprendizaje budista que funcionaban en el este de la India bajo los Pala se consideraban conjuntamente como un grupo interrelacionado de instituciones, y era com\u00fan que los eruditos enriquecieran su comprensi\u00f3n viajando entre monasterios, recibiendo as\u00ed formaci\u00f3n te\u00f3rica y contemplativa bajo varios maestros que ense\u00f1aban en estas diferentes instituciones de aprendizaje superior.<\/p>\n<\/p>\n
Uno de los ideales de esta formaci\u00f3n era convertirse en un pandita que dominara los cinco campos principales del conocimiento. Un segundo ideal era convertirse en un siddha que hubiera adquirido una profunda visi\u00f3n de la naturaleza de la mente y hubiera aprovechado sus m\u00e1s profundos potenciales mediante una pr\u00e1ctica contemplativa rigurosa y sostenida. <\/p>\n<\/p>\n
Y un tercer ideal era convertirse en un bodhisattva que abrazara el voto altruista de alcanzar el perfecto despertar espiritual para ser del mayor beneficio posible para el mundo. <\/p>\n<\/p>\n
Seg\u00fan sus propios relatos, muchos de los panditas, siddhas y bodhisattvas de la antigua India y, posteriormente, del T\u00edbet, obtuvieron conocimientos claros y validados intersubjetivamente sobre aspectos fundamentales de la mente y la consciencia, los mismos que siguen siendo un misterio para la ciencia moderna.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
<\/div>Superar las ideas prejuiciosas de \u201cprimitivo\u201d y \u201cavanzado\u201d
<\/h1>\n<\/div><\/div><\/div><\/div>En total contraste con estos antiguos sistemas educativos de la India y el T\u00edbet, en los que el conocimiento interno de la mente se consideraba primordial, el estudio experimental y cient\u00edfico de la mente no comenz\u00f3 en el mundo acad\u00e9mico occidental hasta finales del siglo XIX y, desde el auge del conductismo a principios del siglo XX, se ha visto asediado por las limitaciones ideol\u00f3gicas y metodol\u00f3gicas del materialismo. Incluso ahora, muy pocos cient\u00edficos est\u00e1n dispuestos a considerar la posibilidad de que algunas civilizaciones precient\u00edficas puedan haber descifrado aspectos fundamentales de los potenciales de la mente, su relaci\u00f3n con el cuerpo y su papel en la naturaleza, enigmas que, por lo dem\u00e1s, parecen seguir sin resolverse en el mundo moderno. <\/p>\n
Muchos cient\u00edficos y fil\u00f3sofos simplemente asumen que si alg\u00fan aspecto del mundo natural es un misterio para ellos, lo es para todos. Y punto. Pero ciertamente hay fil\u00f3sofos y contemplativos tibetanos, butaneses, nepal\u00edes e indios vivos hoy en d\u00eda que est\u00e1n seguros que el problema mente-cuerpo se resolvi\u00f3 hace mucho tiempo, que no hay misterios en torno a la consciencia y que las causas primarias de la angustia mental y el bienestar genuino est\u00e1n transparentemente claras. Por otro lado, muchos aspectos del mundo objetivo cient\u00edficamente conocidos, como las distancias relativas entre la Tierra y el Sol y la Luna, no estaban nada claros para la intelectualidad tibetana tradicional, por ejemplo. Estaban tan a oscuras sobre muchos aspectos del mundo f\u00edsico objetivo como la sociedad euroc\u00e9ntrica lo est\u00e1 sobre el mundo subjetivo de la mente. Esto puede poner de manifiesto para nosotros la relatividad de t\u00e9rminos como “avanzado” y “atrasado”, o “primitivo”. <\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
<\/div>\n
Un nuevo paradigma para la igualdad en la colaboraci\u00f3n <\/p>\n<\/h1>\n<\/div><\/div><\/div>
<\/div>Esperamos ansiosamente el d\u00eda en que los fil\u00f3sofos, cient\u00edficos y contemplativos que se ven a s\u00ed mismos como defensores de las tradiciones de Occidente colaboren en igualdad de condiciones y con respeto mutuo con los contemplativos, cient\u00edficos y fil\u00f3sofos de Asia y otras culturas aut\u00f3ctonas que fueron marginadas o subyugadas durante las eras colonialistas. Esta es una de las principales motivaciones para la creaci\u00f3n de los Centros de Investigaci\u00f3n Contemplativa.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/p>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":2,"featured_media":0,"parent":24,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"100-width.php","meta":{"footnotes":""},"class_list":["post-1837","page","type-page","status-publish","hentry"],"rankMath":{"parentDomain":"centerforcontemplativeresearch.org","noFollowDomains":[],"noFollowExcludeDomains":[],"noFollowExternalLinks":false,"featuredImageNotice":"The featured image should be at least 200 by 200 pixels to be picked up by Facebook and other social media sites.","pluginReviewed":false,"postSettings":{"linkSuggestions":true,"useFocusKeyword":false},"frontEndScore":false,"postName":"acabar-con-el-eurocentrismo-en-la-educacion","permalinkFormat":"https:\/\/es.centerforcontemplativeresearch.org\/dev\/%pagename%\/","showLockModifiedDate":true,"assessor":{"focusKeywordLink":"https:\/\/es.centerforcontemplativeresearch.org\/dev\/wp-admin\/edit.php?focus_keyword=%focus_keyword%&post_type=%post_type%","hasTOCPlugin":false,"primaryTaxonomy":false,"serpData":{"title":"","description":"Overturning Eurocentrism in Education. 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<\/span><\/div><\/div><\/div>Si se examina la educaci\u00f3n budista integradora de la India cl\u00e1sica, se constata que ya en los primeros siglos de nuestra era com\u00fan, los eruditos budistas indios eran conscientes de la importancia y la promesa de la educaci\u00f3n multidisciplinar. Operaban bajo la premisa de que los proyectos multidisciplinarios no tienen por qu\u00e9 debilitar las disciplinas individuales, sino que pueden servir de trampol\u00edn para los avances disciplinarios fundamentales. <\/h5>\n
\u2014 <\/strong>Vesna A. Wallace<\/span><\/span> Lea el ensayo completo:<\/span> <\/span><\/span><\/b>N\u0101landa: Educaci\u00f3n mon\u00e1stica budista integradora en la India cl\u00e1sica<\/span><\/i><\/span><\/p>\n \n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div> Una red de instituciones de ense\u00f1anza superior interdisciplinaria en la antigua India<\/p>\n<\/h2>\n<\/div><\/div><\/div> Las ciencias y tecnolog\u00edas contemplativas que surgieron por primera vez en la India se estudiaron y desarrollaron sistem\u00e1ticamente en una red de universidades que se remonta a la \u00e9poca de Buda y que floreci\u00f3 en la India hasta el siglo XIII de la era com\u00fan, antes del establecimiento de las primeras universidades en Europa. <\/p>\n<\/p>\n En el mundo acad\u00e9mico cl\u00e1sico de la India, personificado en la tradici\u00f3n de la Universidad de Nalanda, el estudio interior de la mente se consideraba de suma importancia. Aunque esta tradici\u00f3n desapareci\u00f3 de la India en el siglo XIII, se ha conservado hasta nuestros d\u00edas en las universidades mon\u00e1sticas del T\u00edbet. <\/p>\n<\/p>\n La relevancia de este sistema de educaci\u00f3n para el mundo secular moderno ha sido muy defendida por Su Santidad el Dal\u00e1i Lama, que es la principal fuente de inspiraci\u00f3n y gu\u00eda para nuestra creaci\u00f3n de una red de Centros de Investigaci\u00f3n Contemplativa.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div> Durante el \u00faltimo milenio, la sociedad tibetana fue \u00fanica en su enfoque exclusivo en el conocimiento de la mente y sus potenciales. Durante muchos siglos, T\u00edbet tuvo una media de 6.000 monasterios y universidades mon\u00e1sticas para una poblaci\u00f3n nacional de 6 millones de personas. Todo su sistema educativo priorizaba la eudaimonia sobre la hedonia y la comprensi\u00f3n del mundo interior de la mente sobre el mundo exterior de la materia. <\/p>\n<\/p>\n Las ra\u00edces de este sistema educativo se remontan a mucho antes. Como Su Santidad el Dal\u00e1i Lama subraya a menudo, la educaci\u00f3n mon\u00e1stica tradicional del budismo tibetano procede de la Universidad india de Nalanda (siglos V-XIII de nuestra era), que destacaba cinco campos de conocimiento: el conocimiento del lenguaje (\u015babda vidy\u0101), el conocimiento de la l\u00f3gica (hetu vidy\u0101), el conocimiento de la medicina (cikits\u0101 vidy\u0101), el conocimiento de las bellas artes y la artesan\u00eda (\u015bilpa-karma-sth\u0101na vidy\u0101) y el conocimiento interior (adhy\u0101tma vidy\u0101). Entre esos cinco, el conocimiento interior de la mente siempre se consider\u00f3 primordial, y su estudio era racional y experiencial (es decir, contemplativo).<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div> La ense\u00f1anza superior en la India precedi\u00f3 a todas las instituciones de este tipo en Europa, como la Universidad de Bolonia (1088), la Universidad de Par\u00eds (hacia 1150) y la Universidad de Oxford (1167). La “tradici\u00f3n de Nalanda” desapareci\u00f3 de la India hace siglos, al ser destruida por las fuerzas turcas dirigidas por Bakhtiyar Khalji a principios del siglo XIII. Pero este \u00e9nfasis acad\u00e9mico en la comprensi\u00f3n de la mente y la consciencia no se limit\u00f3 a una universidad india. <\/p>\n Seg\u00fan fuentes tibetanas, durante la dinast\u00eda Pala (750-1174) destacaron cinco grandes mahaviharas: Vikramashila, la principal universidad de la \u00e9poca; Nalanda, que hab\u00eda pasado ya sus d\u00edas de gloria, pero a\u00fan ilustre, Somapura Mahavihara, Odantapuri y Jagaddala. Los cinco monasterios formaban una red; todos ellos estaban bajo la supervisi\u00f3n del Estado y exist\u00eda un sistema de coordinaci\u00f3n entre ellos. Parece ser que las diferentes sedes de aprendizaje budista que funcionaban en el este de la India bajo los Pala se consideraban conjuntamente como un grupo interrelacionado de instituciones, y era com\u00fan que los eruditos enriquecieran su comprensi\u00f3n viajando entre monasterios, recibiendo as\u00ed formaci\u00f3n te\u00f3rica y contemplativa bajo varios maestros que ense\u00f1aban en estas diferentes instituciones de aprendizaje superior.<\/p>\n<\/p>\n Uno de los ideales de esta formaci\u00f3n era convertirse en un pandita que dominara los cinco campos principales del conocimiento. Un segundo ideal era convertirse en un siddha que hubiera adquirido una profunda visi\u00f3n de la naturaleza de la mente y hubiera aprovechado sus m\u00e1s profundos potenciales mediante una pr\u00e1ctica contemplativa rigurosa y sostenida. <\/p>\n<\/p>\n Y un tercer ideal era convertirse en un bodhisattva que abrazara el voto altruista de alcanzar el perfecto despertar espiritual para ser del mayor beneficio posible para el mundo. <\/p>\n<\/p>\n Seg\u00fan sus propios relatos, muchos de los panditas, siddhas y bodhisattvas de la antigua India y, posteriormente, del T\u00edbet, obtuvieron conocimientos claros y validados intersubjetivamente sobre aspectos fundamentales de la mente y la consciencia, los mismos que siguen siendo un misterio para la ciencia moderna.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div> En total contraste con estos antiguos sistemas educativos de la India y el T\u00edbet, en los que el conocimiento interno de la mente se consideraba primordial, el estudio experimental y cient\u00edfico de la mente no comenz\u00f3 en el mundo acad\u00e9mico occidental hasta finales del siglo XIX y, desde el auge del conductismo a principios del siglo XX, se ha visto asediado por las limitaciones ideol\u00f3gicas y metodol\u00f3gicas del materialismo. Incluso ahora, muy pocos cient\u00edficos est\u00e1n dispuestos a considerar la posibilidad de que algunas civilizaciones precient\u00edficas puedan haber descifrado aspectos fundamentales de los potenciales de la mente, su relaci\u00f3n con el cuerpo y su papel en la naturaleza, enigmas que, por lo dem\u00e1s, parecen seguir sin resolverse en el mundo moderno. <\/p>\n Muchos cient\u00edficos y fil\u00f3sofos simplemente asumen que si alg\u00fan aspecto del mundo natural es un misterio para ellos, lo es para todos. Y punto. Pero ciertamente hay fil\u00f3sofos y contemplativos tibetanos, butaneses, nepal\u00edes e indios vivos hoy en d\u00eda que est\u00e1n seguros que el problema mente-cuerpo se resolvi\u00f3 hace mucho tiempo, que no hay misterios en torno a la consciencia y que las causas primarias de la angustia mental y el bienestar genuino est\u00e1n transparentemente claras. Por otro lado, muchos aspectos del mundo objetivo cient\u00edficamente conocidos, como las distancias relativas entre la Tierra y el Sol y la Luna, no estaban nada claros para la intelectualidad tibetana tradicional, por ejemplo. Estaban tan a oscuras sobre muchos aspectos del mundo f\u00edsico objetivo como la sociedad euroc\u00e9ntrica lo est\u00e1 sobre el mundo subjetivo de la mente. Esto puede poner de manifiesto para nosotros la relatividad de t\u00e9rminos como “avanzado” y “atrasado”, o “primitivo”. <\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div> Un nuevo paradigma para la igualdad en la colaboraci\u00f3n <\/p>\n<\/h1>\n<\/div><\/div><\/div> Esperamos ansiosamente el d\u00eda en que los fil\u00f3sofos, cient\u00edficos y contemplativos que se ven a s\u00ed mismos como defensores de las tradiciones de Occidente colaboren en igualdad de condiciones y con respeto mutuo con los contemplativos, cient\u00edficos y fil\u00f3sofos de Asia y otras culturas aut\u00f3ctonas que fueron marginadas o subyugadas durante las eras colonialistas. Esta es una de las principales motivaciones para la creaci\u00f3n de los Centros de Investigaci\u00f3n Contemplativa.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/p>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":2,"featured_media":0,"parent":24,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"100-width.php","meta":{"footnotes":""},"class_list":["post-1837","page","type-page","status-publish","hentry"],"rankMath":{"parentDomain":"centerforcontemplativeresearch.org","noFollowDomains":[],"noFollowExcludeDomains":[],"noFollowExternalLinks":false,"featuredImageNotice":"The featured image should be at least 200 by 200 pixels to be picked up by Facebook and other social media sites.","pluginReviewed":false,"postSettings":{"linkSuggestions":true,"useFocusKeyword":false},"frontEndScore":false,"postName":"acabar-con-el-eurocentrismo-en-la-educacion","permalinkFormat":"https:\/\/es.centerforcontemplativeresearch.org\/dev\/%pagename%\/","showLockModifiedDate":true,"assessor":{"focusKeywordLink":"https:\/\/es.centerforcontemplativeresearch.org\/dev\/wp-admin\/edit.php?focus_keyword=%focus_keyword%&post_type=%post_type%","hasTOCPlugin":false,"primaryTaxonomy":false,"serpData":{"title":"","description":"Overturning Eurocentrism in Education. 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<\/span><\/span><\/span>Profesora, Universidad de California, Santa B\u00e1rbara<\/span><\/i> <\/p>\n\n
Un sistema integral de conocimiento interno y externo
<\/h2>\n<\/div><\/div><\/div>Validaci\u00f3n intersubjetiva de las comprensiones
<\/h1>\n<\/div><\/div><\/div>Superar las ideas prejuiciosas de \u201cprimitivo\u201d y \u201cavanzado\u201d
<\/h1>\n<\/div><\/div><\/div>\n