To begin well is common, to end well is rare indeed. (Book of Songs 255)
This line from the ode in the ‘Book of Songs’ works as a metaphor for human existence, but also as a note of caution for those embarking on new endeavours, whether modest or ambitious. As I have suggested throughout this series of blogs, this project connects with a long tradition of cross cultural borrowings and ‘translations’ – an always perilous undertaking. I have proposed that, while it is not necessary to be across the theoretical debates and dialogue in comparative philosophy, it is possible to have productive encounters with diverse traditions while being reflexively aware of the possibilities for misinterpretations, misapplications, and lack of attention to the ethical issues inherent in translating and applying poorly understood concepts and cosmologies.
In many respects this work is continuing, or reviving, older traditions of youth work that emphasise its grounding in relational practice, informal education, and practice that allows for the doing of (moral) philosophy with young people. It also connects with endeavours to extend the scope of these practices, and to develop new ways – or rediscover old ways – of thinking-and-doing youth work.
For instance, the development of innovative approaches to youth-oriented ‘community philosophy’ (Tiffany 2020) and the recognition of the benefits and indeed necessity of connecting with/in nature by participating in ‘philosophy walks’ (Tiffany 2020), or hiking as a therapeutic and/or reformative approach (Houtteman 2017). There are potentially fruitful exchanges to be had with forms of youth work that assertively challenge systems of oppression, for example, Radical Youth Work (Belton 2010; Scott-Myhre 2008). Or more prosaically, but fundamental to the integrity of youth work, the resistance to the instrumental, managerialist, neoliberal pressures on ‘outcomes-oriented’, state-funded work with young people. Critically, youth work can connect with and draw upon the example of Chinese philosophical traditions that take as given our interconnectedness with/in nature.
There are myriad ways that Chinese philosophy may provide a good frame of reference for thinking about youth work’s purposes, ethics and practices. In these blogs I have explored some of the threads, themes, interests and approaches that may be useful, stimulating, and applicable to work with young people. Themes that are relevant to the questions and concerns arising from the unique conditions made particularly urgent in the Anthropocene. A youth work animated by the perspectives of Chinese philosophy – the themes, insights, orientations – might inform, trouble, enchant youth work philosophy and practice, whether applied to rethinking and reanimating a philosophy for youth work, or serving as a resource for philosophically-oriented work with young people in the Anthropocene.
The Art of Youth Work
On a final note I would like to touch on youth work as aesthetic, creative practice. This understanding of practice connects Chinese philosophy with ideas about youth work that recognise it as an art – as much a creative, as a purely functional, competency- based practice.
The title of Kerry Young’s (2006) book, The Art of Youth Work, immediately communicates the essence of the author’s theme. Young recognises that youth work practice is more than the accumulation of competencies and skills, faithful adherence to rules, and the meeting of externally-determined objectives, targets and ‘KPIs’. In this sense, youth work practice requires the development of qualities, character, and the capacity to sensitively respond to, and exercise good judgement in often complex and challenging situations. More, it requires youth workers to creatively devise opportunities for engaging with young people in meaningful encounters and exploration of self and the world. For Young (2006 p. 59)
the core purpose of youth work is to engage young people in a process of moral philosophising through which they make sense of themselves and their world, increasingly integrate their values, actions and identity, and take charge of themselves as empowered human beings.
By this engagement of young people in a ‘process of moral philosophising’, youth work
enables and supports them to develop their sense of identity and cultivate themselves as authentic human beings. [my emphasis]…Through reflective conversations youth workers support young people to learn from their experience and make sense of themselves, their lives and their world. (Young, 2006, p.90)
And so
‘The ‘art of youth work’ is the ability to make and sustain such relationships with young people and provide the environment and opportunities to engage in moral philosophising.’ (Young, 2006 p.90)
This, therefore,
requires the worker to not only possess a high degree of knowledge and range of skills, but to be clear about, and through reflective practice regularly review and renew their values and underlying ethical framework. (Young, 2006 p.90)
It involves a letting go of rigid certainties, and bringing creativity into play, enabling the youth worker to find, follow, make, the(their) dao of youth work practice. Doing what is best. This is what Young recognises as the art of youth work.
Achieving aesthetic virtuosity
The Master said, “Set your sights on the way (dao), sustain yourself with excellence (de), lean upon authoritative conduct (ren), and sojourn in the arts.” (The Analects 7.6)
One interesting possibility suggested by the argument that the practice of youth work should be exercised as an art takes the idea a little further, one which chimes with what some scholars have described as the essentially aesthetic nature of Chinese philosophy.
For example, a common conception of Confucianism sees it as a rather austere philosophy that is solely concerned with moral virtues and unquestioning obedience to certain social rules, such as filial piety. This interpretation ignores the virtuosic skill and judgement entailed in creatively applying one’s deep, ‘wide and steady’ (Zhuangzi) understanding to situations and relationships. It also overlooks the prominence accorded aesthetic values in Confucian philosophy.
In a chapter in the collection Human Beings or Human Becomings. A conversation with Confucianism on the Concept of Person (Hershock and Ames 2021), Professor of philosophy Peimin Ni describes a very different version of Confucius than that which has been privileged in traditional interpretations and popular imagination. Ni (2021) argues that the ideal of Confucian learning is an aesthetic ideal, and that:
Confucian aesthetics is more typical of the Chinese aesthetic spirit than Daoism because, by unifying moral virtues and orders with aesthetic beauty and appreciation, it best exemplifies the holistic and contextualised worldview characteristic of the Chinese way of thinking. Confucians view art as life, and they view life as art. …Its aim is to transform the mainstream of human life into a field of activity and to beautify all of human life, making art intrinsic to life.
Therefore, he argues:
moral ideals are valuable to Confucius because they contribute to his aesthetic ideal. These texts all show that Confucius’ highest ideal is not morality, or more accurately, not the Kantian kind of morality that is for the sake of being moral. His highest ideal is an artistic life. For him, the value of morality lies in its utilitarian function of generating aesthetic ideals, ideals that are themselves beyond utility. It is better to conceive what he teaches as artistic styles of life, and not as merely moral norms. When we think of an ideal personality that Confucius wants to cultivate, we should not come up with an image of a rigid adherer of moral rules but a lively person who is able to follow his or her heart’s wishes and hit the proper target all the time.
We could ask, what would it look like if we were to see the practice of youth work as an aesthetic project, rather than predominantly utilitarian? One where, as in Ames and Rosemont’s (1998 page numbers) description of the aesthetic nature of Confucianism, ‘the common good is achieved in the productive relationships of a flourishing community.’ Where ‘the character or “ethos” of person and community is an ongoing aesthetic achievement.’
Reimagining ourselves in the world
These blogs began by noting that the collective and cooperative effort required to respond to the crisis of the Anthropocene involves a reimagining of ourselves in the world. I have argued that youth work can – has an obligation to – contribute to this reimagining, and that this may involve creatively drawing on alternative philosophical and cultural traditions to kindle – nurture, enrich – different ways of being in the world; with our ‘earth others’. Efforts to connect and converse with different philosophical traditions to re-think the search for meaning and our place in the world may also invigorate approaches to a philosophy of/for youth work, and contribute new ways of thinking about youth work (purpose, practice) in the Anthropocene.
A dialogue with Chinese philosophy could be a dynamic part of such a project and offer opportunities for creative dialogue with different ideas, such as those exemplified in the ‘100 Schools’ of Chinese philosophy. The themes, concerns, questions that occupied the Chinese thinkers were not unique to their time and place – they are human concerns: What is a ‘Good life’? What do we owe others? What are the conditions, what is the path, to human flourishing? Cultivation of the self, a commitment to learning and thinking, proper attention to ethical conduct and responsibility, engaging ethically and skilfully with the world. Questions to creatively and fruitfully explore with young people and to inform a philosophy of/for youth work.
A good life is about making oneself home – ‘dwelling’ – in the world (Magister Liu, in Minford 2019). The Dao De Jing advises merging with the dust, embracing its complexity – bringing to mind Donna Haraway’s commitment to ‘staying with the trouble’. All are integral to ‘making this life significant’ (as the Dao De Jing is subtitled in Ames and Hall’s philosophical translation).
https://www.laphamsquarterly.org/education/art/education-confucius
In pursuing these questions – ‘making this life significant’ – the distinctive perspectives and insights of Chinese philosophy have much to contribute to the efforts to integrate diverse and rich philosophical traditions to re-think the place and nature of philosophy in youth work. As Australian Aboriginal scholar and author Tyson Yunkaporta (2019, p.23) reminds us
There is fertile ground at the margins…
John Wolseley with Mulkun Wirrpanda
Marrma dilakmala larruma gurra ŋathawu. Two old artists looking for food