My name is Karen

Introduction : My name is Karen. In this chapter, I take a narrative approach and highlight ‘critical incidents’ that have caused me to reflect on my ‘being’ and recall events from childhood and adulthood. ‘Being’ or ‘to be’ is what Wilcock (1999) described as ‘being true to ourselves, to our nature, to our essence and to what is distinctive about us’ (p. 5). The state of ‘being’ requires time to think, reflect and to discover who we are (Wilcock 1999). My name is part of this. The constructivist view of learning posits that the learner comes with a representational model of personal constructs (in this instance, one’s name being a personal construct) and within these personal constructs, the learner makes sense of their learning situation (Stacey 1998). From the constructivist view, the teacher negotiates meaning with the learner through reflection, dialogue, guidance and feedback because the learner interprets ideas and constructs meaning based on pre-existing understandings (Candy 1991; Stacey 1998). Reflecting on my ‘being’ gives insight into the representational model of my personal constructs, of which my name is one. As a learner, this insight helps me interpret new information within a meaningful context. As a teacher, this insight informs me on how to engage with the students I teach.

Against fundamentalism: the silence of the Divine in the work of Karen Armstrong

Three and a half centuries after the treaty of Westphalia ended the bloody religious wars in Europe, religious zealots are again threatening to undo the progress of Western civilised society, the achievements of science, the Enlightenment and liberal democracy. Such is the charge of the 'new atheist' movements of which Michael Onfray is but one example. Onfray's self-confessed task is to rekindle the Enlightenment, to shine 'Atheology's dazzling light' on the tyranny and darkness of monotheism. And in just 219 pages, Onfray exposes 4,000 years of evil and darkness perpetrated by the three monotheistic religions-or so his Atheist Manifesto claims (2007: 219).It is the new atheists' rejection of the Enlightenment principle of toleration that prompted Karen Armstrong to write her book The Case for God. The Case for God is an argument and demonstration that all forms of fundamentalism represent a 'defiantly unorthodox form of faith that frequently misrepresents the tradition it is trying to defend' (2009: 7). As a modem twentieth century movement, fundamentalist movements are essentially pragmatic, 'modem, innovative, and modernizing' and have a symbiotic relationship 'with an aggressive liberalism or secularism' (Armstrong 2000: 178).