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Awe: An emotion for accessing wisdom
El asombro: una emoción para el acceso
a la sabiduría
Juan Luis FUENTES, PhD. Associate Professor. Universidad Complutense de Madrid (jlfuente@ucm.es).
Abstract: beauty, and goodness; promoting a greater im-
Awe is a classic concept with an important mersion in natural environments; and reduc-
place in the history of philosophy, since it is re- ing the pace of educational activity.
garded as the beginning of the development of
thought, as we know it today. However, until Keywords: philosophy of education, emotion,
now it has historically received little attention thinking, moral education, art, environmental
in the field of education, although in recent protection.
years it has been the subject of renewed atten-
tion for a variety of reasons. These include a
growing discomfort with curriculum designs Resumen:
that reflect a frenetic culture with a clear ten- El asombro es un concepto clásico con
year 79, n. 278, January-April 2021, 77-93
dency towards activism and instrumentalism. un carácter simbólico en la historia de la
This work explores the concept of awe, con- filosofía en cuanto que es concebido como
sidering some current approaches from the el inicio del pensamiento tal y como lo co-
philosophy of education, at the same as pro- nocemos hoy. Sin embargo, la atención que
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viding new perspectives, considering the links ha recibido en el ámbito educativo ha sido
between awe and wisdom as well as conditions muy limitada hasta el momento, observán-
that make awe possible, such as humility, grat- dose en los últimos años una atención reno-
itude, contemplation of the environment, and vada, motivada por diversas razones, entre
appreciation of the intrinsic value of what is las que se encuentra un creciente malestar
observed. Moreover, it suggests three areas con unos diseños curriculares que son reflejo
for fostering awe in schools. These include: de una cultura que vive a un ritmo frenético,
creating opportunities for contact with truth, con una clara tendencia al activismo y a la
Revision accepted: 2020-10-17.
This is the English version of an article originally printed in Spanish in issue 278 of the revista española de pedagogía.
For this reason, the abbreviation EV has been added to the page numbers. Please, cite this article as follows: Fuentes, J. L.
(2021). El asombro: una emoción para el acceso a la sabiduría | Awe: An emotion for accessing wisdom. Revista Española de
Pedagogía, 79 (278), 77-93. https://doi.org/10.22550/REP79-1-2021-08
https://revistadepedagogia.org/ ISSN: 0034-9461 (Print), 2174-0909 (Online)
77 EVJuan LUIS FUENTES
instrumentalización. En este ensayo, se ex- Se sugieren, además, tres áreas susceptibles
plora el concepto de asombro partiendo de de promover el asombro en las aulas, que
algunas aproximaciones recientes desde la implican generar oportunidades de contacto
filosofía de la educación, al mismo tiempo con la verdad, la belleza y la bondad, favore-
que se proporcionan nuevas perspectivas, cer una mayor inmersión en la naturaleza y
prestando especial atención a su relación con reducir el ritmo de la acción educativa.
la sabiduría, así como a algunas condiciones
que lo posibilitan, como la humildad, la gra- Descriptores: filosofía de la educación, emo-
titud, la contemplación del entorno y la apre- ción, pensamiento, educación moral, arte, con-
ciación del valor intrínseco de lo observado. servación de la naturaleza.
What is the meaning of life? That was more like notions from other times, rem-
all — a simple question; one that tended nants of an antiquated mentality that is of
to close in on one with years. The great little relevance in contemporary societies.
revelation had never come. The great rev- These words are not commonly found in ed-
elation perhaps never did come. Instead ucational legislation or curricula (González
there were little daily miracles, illumina- Leandro & Cabrera, 2019), and until a few
tions, matches struck unexpectedly in the years ago, they were not the subject of peda-
year 79, n. 278, January-April 2021, 77-93
dark; here was one. This, that, and the gogical research (Schinkel, 2017). However,
other; herself and Charles Tansley and a detailed analysis not only reveals distinc-
the breaking wave; Mrs Ramsey bringing tive and important contributions for educa-
them together; Mrs Ramsay saying, “Life tion, but also a strong connection between
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stand still here” … This was of the nature them. This is the aim of the present paper,
of a revelation. In the midst of chaos there which starts by considering the concept of
was shape; this eternal passing and flow- awe, before analysing its link to wisdom and
ing (she looked at the clouds going and the pausing to show some constituent elements
leaves shaking) was struck into stability. and conditions that make this possible. Fi-
Life stand still here, Mrs. Ramsay said. nally, it identifies three possible paths for
development, which make educating in awe
To the Lighthouse. possible in educational institutions.
Virginia Woolf
2. Rediscovering awe
1. Introduction One of the most important — and
Although awe and wisdom are familiar at present least common — strategies
concepts for us, their presence in the educa- for accessing wisdom is what we might
tional sphere is uncommon and they seem call awe. Awe is a complex emotion that
78 EVAwe: An emotion for accessing wisdom
tends to appear when we encounter a arguments, and, of course, great works
wide range of imposing stimuli and ex- of art. Who among us can say they have
periences (Schinkel, 2020), that have the never felt butterflies in their stomach or a
capacity to shift our attention away from sudden warmth, have never found them-
ourselves towards the exterior, making us selves unwittingly open-mouthed or felt
aware that we are part of something big- tears welling up as they admire a paint-
ger that transcends us (Allen, 2018). It in- ing by Velázquez or a work for the ages
volves recognising the small part we play like the Sistine Chapel, listen to a sym-
when faced with the immensity of the phony by Mozart or Beethoven, or read
world, perceiving the limitations of our the poems of Saint John of the Cross or
capacities for thought and action (Quinn, Saint Teresa of Ávila? Ultimately, awe is
2002), our limited influence on what accompanied by a perception of extreme
happens in an extremely complex real- grandeur in something that transcends
ity, which does not depend on us for its individuals’ ordinary mental structures,
existence but which has its own dynamic breaks with their prior schema when en-
that is in many cases incomprehensible, countering an event that is unforeseen,
mysterious, and unfathomable for us. It unexpected, different from what has gone
is precisely this complexity that takes us before, which does not fit the moulds of
aback and startles us, at the same time the ordinary that normally enable us
as astonishing us, thus producing the to interpret the world, something that,
effects that are essential to awe. Some- therefore, requires an exercise in psycho-
times, these effects are caused by great logical adaptation to what has been ob-
year 79, n. 278, January-April 2021, 77-93
beauty, like the perfection of a rose or the served (Keltner & Haidt, 2003).
majesty of the flight of an eagle, at other
times they are due to scale and grandeur, A slow reading one of Saint Teresa of
like the dizzying height of a tall cliff or a Ávila’s most famous poems, from the 16th
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great mountain, and at other times they century, might help understand this better
are due to both reasons at once, like the (2005, p. 93):
size and depth of the sea or the vastness
of a starry sky on a clear night. May nothing disturb you,
nothing frighten you;
But is not just nature that can inspire all things pass,
this emotion in us; we also feel awe before God does not change.
acts of great human kindness, self-sacri- Patience
fice, unconditional love, dedication to oth- achieves everything
ers, selflessness, solidarity, or unselfish Whoever has God
service. Acts we admire and in which we Wants for nothing.
recognise an overwhelming value which is God alone is enough.
the cause of awe. We also feel awe before
a range of human creations such as com- Regardless of the reader’s religious be-
plex theories, sophisticated philosophical liefs or lack of them, this poem is striking
79 EVJuan LUIS FUENTES
for its overwhelming faith and trust in the one we knew before. They expand our
God, which seems to surpass the compre- perspective of the real, expand our men-
hension of ordinary mortals1. Alongside tal frameworks, make them flexible, and
its poetic beauty, its simplicity and clari- open our minds and so we can therefore
ty are also striking, as is its ability to say say that these experiences are potentially
so much in so few words, to transmit love transformative for human beings.
and serenity to the reader. Its direct style
evokes a voice whispering in one’s ear. The In this case, these experiences can be
serene rhythm allows us to hear the au- defined as educational given that they show
thor’s tone of voice in our minds, raising themselves to be capable of making us bet-
our thought above ourselves, transcending ter as human beings. In a moral sense, the
ourselves. educational contribution revolves around
its capacity for reducing our egocentrism,
Although there are connections be- as it helps us to stop seeing ourselves as the
tween them and they sometimes appear only or main referent in the world and places
together, awe should be distinguished us in a position to consider other beings
from other similar concepts such as sur- who share our existence and to feel a link
prise which occurs suddenly and unexpect- with them. Some studies have shown that
edly but does not have to be motivated by experiences of awe help reduce materialism
something exceptional and quickly fades in people, generating attitudes of generosi-
when it is discovered. Curiosity is another ty towards them and of respect for nature
similar concept to awe, which nonetheless (Allen, 2018). Accordingly, the philosopher
year 79, n. 278, January-April 2021, 77-93
has a more generic character that does Otto Friedrich Bollnow (1969) stated that
not require the cognitive conflict awe en- open spaces have the ability to broaden
tails (Schmitt & Lahroodi, 2008), a con- the soul. Referring to Petrarch’s ascent of
flict which focusses itself on the limits Mont Ventoux, Bollnow noted that:
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of our own frameworks and categories of
understanding, opening the possibility of the state of mind determined by the
transcending them (Schinkel, 2020). In spatial vastness immediately transfor-
some way, it could be said that the break ms into a new expansion of the soul. The
with what has been previously established orientation of thoughts towards the in-
caused by experiences of awe — this dis- commensurable breadth of the soul is then
continuity in thought that demands new inextricably linked to the broadness of the
spatial panorama. It is the same extent
categories and creates something new, which
of the vision, which now directs itself to
some now call epiphanic experiences — temporal remoteness, and it is the same
momentarily alters our conscience, alarming sensation of the infinity of space
separates us from ourselves, transcends that reveals itself in the incommensura-
us. Therefore, they require new ways of ble inner world as the immensity of the
thinking and being, an adaptation to the soul. Deep inner agitation is only possible
new reality that has been uncovered or, through the solemn experience of spatial
to put it another way, a wider reality than vastness. (p. 83)
80 EVAwe: An emotion for accessing wisdom
The distinction C. S. Lewis (1960) made or sudden insight into life as a power-
between need-pleasure and pleasure of ap- ful unity transcending space, time, and
preciation can also help us understand the the self. Peak experience may at times
educational value of awe. The former type occur for individuals in their pursuit of
is fleeting and disappears suddenly when self-actualization” (American Psycholog-
the need has been satisfied, like when we ical Association, 2020). More specifical-
drink a glass of water when very thirsty, ly, Maslow’s well-known pyramid of the
the value of which is instrumental or dis- hierarchy of human needs places this
posable and we only appreciate it until our type of experience, which can happen in
desire has been sated. In turn, the second everyday life and so is open to all indi-
type not only pleases our senses but also viduals, at its apex. According to Maslow
requires us to appreciate it, admire it, and (1987, p. 345):
sometimes love it for its goodness. Ac-
Self-actualizing people have the won-
cording to Lewis (1960): “it is the starting
derful capacity to appreciate again and
point for our whole experience of beauty
again, freshly and naively, the basic goods
…. It is the feeling which would make a of life, with awe, pleasure, wonder and
man unwilling to deface a great picture even ecstasy, however stale these expe-
even if he were the last man left alive and riences may have become to others ….
himself about to die; which makes us glad Thus for such a person, any sunset may
of unspoiled forests that we shall never be as beautiful as the first one, any flower
see.” As an example, he noted that: may be of breath-taking loveliness, even
after he has seen a million flowers. … The
The connoisseur does not merely en- thousandth baby he sees, is just as mira-
year 79, n. 278, January-April 2021, 77-93
joy his claret as he might enjoy warming culous a product as the first one he saw.
his feet when they were cold. He feels that He remains as convinced of his luck in
here is a wine that deserves his full atten- marriage thirty years after his marriage
tion; that justifies all the tradition and and is as surprised by his wife’s beauty
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skill that have gone to its making and all when she is sixty as he was forty years
the years of training that have made his before. For such people, even the casual
own palate fit to judge it. There is even workaday, moment-to-moment business
a glimmering of unselfishness in his atti- of living can be thrilling ….
tude. He wants the wine to be preserved
and kept in good condition, not entirely for
his own sake. Even if he were on his death- 3. Awe, wisdom, and other consti-
bed and was never going to drink wine
tuent conditions
again, he would be horrified at the thought
Once we have explored the concept of
of this vintage being spilled or spoiled or
even drunk by clods (like myself) who can’t awe and some of its contributions to the
tell a good claret from a bad. (p. 24) moral dimension of education, we should
consider its contributions to the intellec-
In this way, we could put awe among tual education of human beings and more
the so-called peak experiences, defined specifically how this relates to wisdom or
by humanist psychology as “ecstasy, why experiencing awe can help us be wise.
81 EVJuan LUIS FUENTES
In effect, if we look back to the dawn of discussed above regarding the importance
the history of philosophy, we can see how of awe for knowledge, and alongside it
humankind changes course when it paus- there are others that consider the com-
es the process of its existence before phe- prehension of the closeness of these two
nomena and reality. It stops before them, concepts in greater depth and show some
observes them from outside, is surprised necessary conditions for awe and access to
and astonished — thaumazein — by what wisdom to be possible.
it faces and starts to ask itself questions:
“What is this? At this moment, philosophy 3.1. Two conditions: humility and gra-
begins” (Marías, 1975, p. 4). Plato agrees titude
with this in Theaetetus (155d) as does Aris- The second important idea is the recog-
totle later and more specifically in Meta- nition of one’s own ignorance as part of
physics, where he states (book 1, part 2): awe. This brings us to Socrates, whose
iconic phrase “I know that I know noth-
For it is owing to their wonder that
ing” reveals one of the character traits
men both now begin and at first began to
linked to wisdom: humility. This link is
philosophize; they wondered originally at
the obvious difficulties, then advanced lit- also mentioned in the Old Testament in
tle by little and stated difficulties about the the book of book of Proverbs where it
greater matters, e.g. about the phenomena is attributed to the wise King Solomon:
of the moon and those of the sun and of the “When pride comes, then comes disgrace;
stars, and about the genesis of the uni- but with the humble is wisdom” (Prov.
verse. And a man who is puzzled and won- 11:2). Descartes made a similar declara-
ders thinks himself ignorant (whence even
year 79, n. 278, January-April 2021, 77-93
tion of humility, when he said “I would
the lover of myth is in a sense a lover of give everything I know for half of what
Wisdom, for the myth is composed of won- I do not know,” recognising the insignif-
ders); therefore since they philosophized
icance of human beings before the cos-
order to escape from ignorance, evident-
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mos, even those who stand out for their
ly they were pursuing science in order
to know, and not for any utilitarian end. rationality and wisdom. Nowadays, a
And this is confirmed by the facts; for it humble position contrasts with the nar-
was when almost all the necessities of life cissistic showcases of social media, the
and the things that make for comfort and most widespread uses of which involve
recreation had been secured, that such showcasing one’s own qualities and an
knowledge began to be sought. Evidently exaggeratedly happy life, where small
then we do not seek it for the sake of any achievements are overvalued and do not
other advantage; but as the man is free, reflect the limitations and the inevitably
we say, who exists for his own sake and imperfect lives of individuals. As is sym-
not for another’s, so we pursue this as the
bolised by the mirror held by the statue
only free science, for it alone exists for its
of prudence in the Cathedral of Nantes
own sake.
(Davis, 2020), knowing one’s own limits
Several inter-related ideas can be found is one of the distinctive characteristics
in Aristotle’s words here. The first is one of a wise person (Csikszentmihalyi &
82 EVAwe: An emotion for accessing wisdom
Nakamura, 2005), while accepting them al vision of humility has an even deeper
is a sign of intellectual excellence (Guit- connection to awe. In this third concept,
ton, 2006, p. 85). Humility could then attention is transferred from the self to-
be defined as a responsible, honest, and wards the exterior, blurring the bound-
calm recognition of one’s own limits that aries that separate it from its surround-
provides a balanced and correct view of ings, enabling it to perceive itself as part
oneself, without under- or over-estima- of a whole, a community in the broad
tion (Pieper, 2017), as well as a calm sense that does not perceive others as
openness to others, to their criticisms threats to the self but as contributions
and contributions (Spezio, Peterson, that enrich the whole and for which it
& Roberts, 2019), accepting that, even feels gratitude. In this way, there is no
though nobody is perfect, there can be underestimation of oneself, but rather
some value in them and a possibility for a recognition of something greater, to
admiration and learning. In this sense, which one contributes along with other
humility could be said to comprise one of individuals (Waks, 2018).
the components of the shared ground or
the preconditions of wisdom and of the Another element that is closely linked
capacity for awe. to humility and awe now appears, which
not only shares with the others its cur-
More specifically, this link between rent state of neglect (Luri, 2018; Boll-
awe and humility can be observed in the now, 1960), but also a predisposition in
concept of immersive or transpersonal individuals to position themselves out-
year 79, n. 278, January-April 2021, 77-93
humility defined by Waks (2018), who side the centre of their thought, to aban-
first distinguishes between negative hu- don egotism and recognise value outside
mility — a type involving humiliation of themselves without referring to its
and poor self-perception — and positive usefulness for them. While expressing
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humility, which, in turn, should be di- gratitude for small acts in the social re-
vided into various types. The first two lations in everyday life facilitates cordial
focus on a self-critical position, charac- relations with others and is an example
teristic of people who are self-critical of good manners, it does not adequately
and receptive to what they might per- reflect the depth of gratitude, which has
ceive in others, especially in settings an important moral component and is
with people from different backgrounds based on a distinctive expression of affect
and cultural origins, which provide op- (Carr, 2015). So, we understand gratitude
portunities to question one’s own ideas as a disposition to recognise the value
without therefore coming to undervalue of a gift that has been received, which
oneself. While these characteristics are does not necessarily need a response,
typical of people who are capable of feel- exchange, or equivalent act to offset it,
ing awe, given that they are open to their but that simply happens. The recipient’s
surroundings and to being transformed response is the act of giving thanks. We also
by them, the immersive or transperson- know that to be grateful, it is necessary
83 EVJuan LUIS FUENTES
to be humble, as nobody is sincerely narrow sense of utility is dominant (Or-
grateful for something they think they dine, 2013), and only things that yield a
deserve, since what one deserves is what measurable profit are valued, things that
one is owed, that which cannot justly be can be quantified and demonstrate an
otherwise. Nonetheless, something for objective value, forgetting that there are
which we are truly grateful is something things that are of little use but of great
that exceeds our capacity and merit and value (Esteban & Fuentes, 2020). This
this specific recognition is only possible might be why experiences like looking at
through humility. Accordingly, gratitude a painting, listening to classical music,
and humility are connected to awe and or reading quality literature have ever
wisdom. Humble people can feel awe less space in school curriculums and the
and gratitude for what they observe. In study of the humanities is increasingly
contrast, arrogant people do not feel sur- given less room at different educational
prised for anything and they do not feel stages (Nussbaum, 2012).
sincere gratitude because they believe
they do not owe anyone anything and so Awe however involves a certain in-
consider any gifts they receive to be what action and deliberation in the sense of
they deserve or even less than their own not intervening in what is observed and
self-perceived worth. admired. It is contemplation of reality,
recognition of its goodness and grandeur
3.2. Avoiding instrumentalism and ac- as it is, acceptance even in its imperfec-
tivism tions, and so it does not require us to
year 79, n. 278, January-April 2021, 77-93
The third idea that should be noted participate in it or modify or manipulate
in the quote from Aristotle about the it. This approach might be said to involve
origin of philosophy is the one that refers a focus that differs from the one Marx
to the usefulness of awe, or rather its paradigmatically set out in his famous
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absence. Awe is not necessarily linked Eleven Theses on Feuerbach (1988),
to a specific external aim, but instead where he states that “The philoso-
has value and relevance in itself as we phers have only interpreted the world, in
do not feel wonder or amazement for the various ways. The point, however, is to
purpose of achieving something, as it has change it.” It also differs from Arendt’s
no other aim than the very act and feel- criticisms of Plato and Aristotle, in par-
ing of awe. Accordingly, the wine Lewis ticular their contemplative awe, which
(1960) mentions is not good because I she calls speechless wonder (2004, p.
am going to drink it, but instead is good 449) as in her view, focussing fully on the
in itself, and I am happy for its very ex- beautiful and the extraordinary involves
istence and goodness, while the nature evading our political responsibility to the
we observe does not ask us to look at it, world and is a dangerous precursor, given
listen to it, and pay attention to it. This that, as Plato and Heidegger showed,
characteristic again contrasts with cer- when the gaze returns to the ordinary pro-
tain current cultural traits, where a very cess of life, decisions become tyrannical
84 EVAwe: An emotion for accessing wisdom
and disastrous (Arendt, 1971). Nonethe- ed by a desire to know and to find new
less, the sense of awe goes beyond the challenges, giving it a character that is
reductionist concept Arendt proposes to some extent instrumental and views
here, which she modifies significantly the world as a resource to be consumed
in The Life of the Mind (1984), when in whose value lies in its capacity to sate
answer to the question what makes us our hunger for knowledge. Awe, in con-
think? she conceives awe as that “wonder trast, has an inoperative relationship
[which] has led to thinking in words” with the world, where attention and care
(p. 144). In Arendt’s double vision, it is are above knowledge and purpose. In this
perhaps possible to see the distinction way, curiosity could be likened to curi-
some authors make between an active ositas and awe to studiositas, where the
awe, more akin to curiosity, which has latter regards the world without haste,
an inquisitive character and is inclined without a predefined direction, but with
to exploration, and a more contemplative an immersive consideration that takes
form that observes the world as it is, recog- us beyond ourselves and gives us time to
nises its inherent value and makes us consider the immeasurable form of the
aware of the limits of our understanding world, that which slips through our fin-
(Schinkel, 2017). However, even in the gers and cannot be grasped (Di Paolan-
case of the second less active sense of tonio, 2019).
awe, Pieper’s observations (1974) where
he attributes to celebration a series of
characteristics that can be attributed to 4. Strategies for teaching how to
feel awe
year 79, n. 278, January-April 2021, 77-93
awe are very pertinent. For this German
philosopher, celebration requires a calm If the experience of awe is as grati-
approach to thought, an absence of con- fying as I have argued and has so many
cern with the success or failure of the benefits for the human being, it is worth
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activity, and also the presence of a sense asking why young people generally pre-
of love, as anyone who does not love will fer listening to reggaeton instead of
be unable to feel joy. Consequently, ele- Beethoven, or why many adults choose
ments of awe are similar to celebration celebrity journalism instead of great doc-
in that awe involves certain require- umentaries about the wonders of nature.
ments such as a degree of calmness to L’Ecuyer (2020) assesses the reasons
be able to observe, tranquillity that al- that have led to this situation. One of
lows full attention, and concentration on them lies in the overstimulation soci-
what is being observed. Furthermore, it ety as a whole and children in particular
involves a distance from reality to facil- has been exposed to in recent years, as
itate openness to the infinite and avoid a result of people accepting as valid the
the temptation to intervene. This illus- premise that the more stimulation chil-
trates another difference between awe dren receive and the earlier, the greater
and curiosity, namely that curiosity con- the benefit and the better for their cogni-
stantly seeks something new motivat- tive development. This overstimulation
85 EVJuan LUIS FUENTES
is not just ineffective, as various studies selves about its causes, its processes, its
have shown (Tough, 2012), but it also agents, its times. In this way, the insidi-
helps to extinguish the spark of chil- ous conditions of contemporary working
dren’s natural curiosity and capacity for life identified by Sennett (2000) at the
awe when encountering small and spon- turn of the millennium and charac-
taneous things, which is an unsurpass- terised by constant change that under-
able internal motivation for discovering mines the establishment of stable and
the outside world (Dewey, 1910). Excess lasting commitments in social and family
activation of the senses overwhelms chil- relationships, and also undermines the
dren’s capacity for attention, and so they inner life and emotional health, seems to
find it hard to remain committed over have been transferred to childhood.
time and have an irresistible urge for
rapid variation of stimuli. This could ex- Another factor that, according to
plain the increased numbers of children L’Ecuyer (2020), might explain difficul-
diagnosed with attention deficit disorder ties in feeling awe is a lack of boundaries
and hyperactivity in different countries and rules in childhood, often resulting
around the world (Xu et al., 2018), as well from parents lacking time to devote to
as the major deficiencies in the ability to their children, and so trying to compen-
pay attention, as many educators report, sate with a lax and poorly understood
who have come to regard this question application of discipline and liberty
as “the most important pedagogical chal- in which boundaries are seen as an in-
lenge of the present” (Luri, 2018, p. 35). evitable evil that must be accepted and,
year 79, n. 278, January-April 2021, 77-93
Furthermore, overstimulation in some if possible, eliminated, instead of being
way de-energises children, who no longer seen as a constituent element of reality
have to seek stimuli by themselves but and the human condition that enables
find they come to them en masse in an development and makes it possible to
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unmanageable flood. Constant exposure achieve higher-order benefits (Reyero &
to stimuli results in habituation to this Gil, 2019). In this way, when there are no
type of surrounding, and when the level limits to the will, we tend to think that
of stimulation falls, children note its ab- anything is possible, that everything de-
sence and require an increase, with bore- pends on us and on our cravings, and
dom, demotivation, and apathy resulting that it can be achieved just in the mo-
if it does not happen. This overstimula- ment when we desire it. This type of edu-
tion has various sources, ranging from cation involves making the child the cen-
excess exposure to screens to a frenetic tre of the universe, which rotates around
pace of life with the day packed with ac- her, something that involves exactly the
tivities from the early years of life, with opposite effect to awe. If the child alone
children taken from one place to another matters and everything is at her service,
and barely having time to play freely, ex- she will not be able to be astonished by
periment by themselves, observe nature anything, will not appreciate the beauty
and stop to think about it, to ask them- of reality outside of herself, and will not
86 EVAwe: An emotion for accessing wisdom
develop valuable character traits such as happen. In other words, witnessing ad-
gratitude or humility. Recent theories mirable act of goodness or self-sacri-
about the humble personality show pre- fice or encountering a work of art or a
cisely that this consists of an absence of natural phenomenon of great beauty
vices such as conceit, grandiosity, dom- does not generally happen every day or
ination, arrogance, vanity, pretentious- everywhere, and so relying on chance
ness, or envy (Spezio, Peterson, & Rob- for our students to have the opportuni-
erts, 2019). For the child, everything and ty to contemplate this type of situation
everyone will be just a means to an end: would not be very encouraging. Howev-
satisfying her will. Consequently, noth- er, in narratives of different formats, we
ing will have any intrinsic value, but will can find numerous examples of heroism,
only be of value for its ability to meet her beautiful stories of love and friendship,
desires. Similarly, time is shown to be a evocative descriptions of landscapes, or
decisive factor, as if one is accustomed to images that can transport us to distant
receiving everything instantly, patience times and places and bring us into dia-
stops making sense and one can no logue with great historical figures that
longer wait for things to happen in their make us enjoy ourselves and feel wonder
own time, as everything has to be quick- with their way of writing and creating
er in accordance with the pace one sets. new worlds.
Starting from these ideas, we will de- However, making our students feel
fine some educational strategies that can moved by such ideals of truth, beauty,
year 79, n. 278, January-April 2021, 77-93
be implemented to promote awe. and goodness is not always easy. Whether
it is the historical distance between
4.1. Opportunities for contact with the them, intergenerational differences,
truth, beauty, and goodness language from other times, the fact the
revista española de pedagogía
According to Kristjánsson (2020), recommendation comes from a figure of
peak experiences like awe can help re- authority, or the difficult competition
store the Aristotelian concept of human with the audiovisual and technological
flourishing in the classroom, understood culture and superficial and second-hand
in general terms as the optimal develop- but attractive messages from the media,
ment of individuals’ capacities, making it there is an apparently uncrossable abyss
possible for them to attain high levels of with the exceptional personal adventures
freely chosen objective excellence. To do that great works of art make available
so, this author suggests that it is neces- to them. The overstimulation discussed
sary to offer students the opportunity to above is an obstacle that is hard to over-
experience contact with ideals of truth, come when faced with long texts that re-
beauty, and goodness. In effect, owing quire a degree of patience and sustained
to the sudden nature of experiences attention over time. Nonetheless, edu-
of awe that Maslow identified (1987), it cators are responsible for building the
is not easy to identify when they might bridges that bring new generations into
87 EVJuan LUIS FUENTES
contact with these ideals, since these feeling that “may be derived from mem-
ideals are the best they can offer their ories of contentment as a child, an early
students for their education, and in some experience not just of sufficiency but of
cases, especially with the most vulnera- suffusion …. The sensation is imperson-
ble students, this might be their only op- al and non-egotistical, akin to a religious
portunity to have contact with sublime swelling out into the universe. Not: I am
ideals of truth, goodness, and beauty as, large enough to take all this in. But: All
if this does not happen at school, it might this immensity is happening before me”
not happen anywhere else. (p. 432).
The American critic David Denby 4.2. Immersion in nature
(1996) recounts his experience as a stu- A second educational strategy for
dent at Columbia on the Lit Hum — lit- promoting experiences of awe is con-
erature and humanities — course ded- scious interaction with the natural set-
icated to reading the masterpieces of ting. Unfortunately, the hectic life of big
Western literature and thought, which cities limits our chances of coming into
was established in 1937 at this univer- frequent contact with nature and creates
sity. Plato, Sophocles, Saint Augustine, more difficulties for experiencing this
Kant, Woolf, among others, form part emotion directly. In the 1960s, the Amer-
of a selection which, as Denby himself ican biologist Rachel Carson warned that
recognises, is always open to debate spring had fallen silent in cities, that
and change, but which always provides birdsong was no longer heard, drowned
year 79, n. 278, January-April 2021, 77-93
a foundation, a starting point that does out by the noise of civilisation and the ef-
not rule out reading other works from fect of pesticides. This author, who is re-
different traditions. More specifically, I garded as one of the precursors of nature
will refer as experiences of awe to the conservation, wrote an article called The
revista española de pedagogía
first and the last text in this selection, sense of wonder, in which she recalls her
which starts with the Iliad. Denby shows experiences with her young nephew Rog-
the masterful ability of Homer’s poem er in the woods and by the sea in Maine
to bring us into contact with startling (USA). She understood awe as an incen-
ideals of heroism and, at the same time, tive to discover the world, recognise its
violence and cruelty. He takes us to a beauty, and enjoy life itself, for which,
world of contested readings of its moral- the adult must accompany the child in
ising capacity, but where “the Iliad in its discovering his surroundings and togeth-
ambivalence about glory and death chal- er marvel at the mystery of them.
lenges most of our current ideas about
what is right and wrong, what is true, In a similar way to what happens
what is heroic, and finally, what is hu- with curiosity, the capacity for awe tends
man” (Denby, 1996, p. 51). In a different to reduce with age. The expression be-
sense, regarding the novels of Woolf, he ing unconcerned with everything denotes
suggests that reading them produces a just that indifference or resistance to
88 EVAwe: An emotion for accessing wisdom
surprise or wonderment in the face of ronment. It is no longer just something
the phenomena that occur around us. Ac- that is there, but it calls our attention,
cording to Carson (1998), “The years of it addresses us and it makes us feel like
early childhood are the time to prepare part of the landscape. Furthermore, as
the soil. Once the emotions have been Luri states (2018), the expansive char-
aroused — a sense of the beautiful, the acter of knowledge draws us into a vir-
excitement of the new and the unknown, tuous circle in which the more we know,
a feeling of sympathy, pity, admiration or the more we want to know, which ex-
love — then we wish for knowledge about plains why the expert learns more easily
the subject of our emotional response” than the novice.
(p. 56). To do this, we must educate the
senses to be receptive in a way that goes In addition to this, as in the case of hu-
beyond sight and is willing to smell na- man products, experiences of awe when
ture, to hear its sounds and differentiate faced with nature are especially positive
between them. Not with classification for people in vulnerable situations, as they
as an end in itself, as in the case of can awaken an inner joy and enthusiasm
botanists or biologists, but as done by for life that gives different perspectives
one who loves it and enables us to dis- on everyday problems. Observing nature
cover it in greater depth. enables us to perceive that life follows its
path, that day follows night or that after
When we look more slowly, combin- winter must come spring. In the words of
ing sight with other senses, we see the Carson (1998, p. 44), “Those who contem-
year 79, n. 278, January-April 2021, 77-93
environment in a different way, we open plate the beauty of the earth find reserves
ourselves to the complexity of what of strength that will endure as long as life
surrounds us and we can listen to “the lasts.”
heartbeat of life” (Carson, 1998, p. 38).
revista española de pedagogía
We find that a landscape is not just a Even though warnings have been made
landscape but a multitude of elements for over half a century and there have
that form part of the ecosystem. They been significant efforts to protect it, the
are not just beautiful ornaments but in situation of the environment is still known
many cases are crucial for its survival. to be worrying (Bautista, Murga, & Novo,
Even when they are small, apparently 2019). Therefore, it is worth asking how
insignificant beings, as in the case of much education, and specifically science
bees, which play a vital part in conserv- education, in particular with regards to
ing the environment owing to their ir- the capacity to promote awe in the face
replaceable role as pollinators. Knowing of the natural environment, might be re-
the names of flowers and types of trees sponsible for this.
and being able to distinguish the song of
a sparrow from that of a swallow, makes 4.3. Towards a slow education
it possible to learn this new way of look- Thirdly, education in awe is not possible
ing and looking at oneself in the envi- in a rushed education, which is delivered
89 EVJuan LUIS FUENTES
under pressure (Schinkel, 2017). In many 22), where quality is more important
cases, education has been compared to than quantity. More specifically, Nicho-
gardening in that both require respect las Burbules (2020) recently identified
for the necessary time for growth and the slowness as a type of virtue that requires
appropriate rest so that a tiny seed can care, deliberation, and perspicacity, ele-
become a lush tree in the appropriate ments from philosophy that are vital in
environmental conditions and with the intellectual work. Furthermore, he notes
correct nourishment. Indeed, even today, that slowness is not the objective in itself
the name kindergarten, inherited from — otherwise it could be confused with
Fröbel, is used for schools for the young- procrastination, indecision, or idleness
est children. Nonetheless, curricula that — but it makes it possible to focus our
are oversaturated with content seem to full attention on something specific that
motivate a fast, hyper-constrained edu- is of value in itself, as we find in Socrates
cation in order to fit everything in and with his dialogic, incremental, unhurried
leave nothing untaught in a school set- method in which careful exploration of
ting where everything seems to be neces- ideas is intrinsically valuable, beyond the
sary and nothing stands out as more im- desire to teach a broad range of content
portant than the rest of the content. In through direct and immediate responses.
reaction to this trend, movements have Indeed, cultivating intelligence and
arisen in different areas, including phi- wisdom is not a task that can be done
losophy and education, that emphasise in a short space of time or in a rushed
respect for time as an essential element timescale. It is more like a marathon —
year 79, n. 278, January-April 2021, 77-93
in the developmental process which, as steady, considered, and strategic — than
happens in many natural processes, has a frenzied sprint. Similarly, awe is not
its own rhythm that should not be accel- possible without the chance to stop, ask
erated (Sánchez-Serrano, 2020). oneself questions, and forget about the
revista española de pedagogía
clock for a moment. Something that
Carl Honoré (2004), one of the pre- undoubtedly takes time: our time.
cursors of this movement, states in his
book In Praise of Slowness that we are
in the era of the cult of speed, of the ur- 5. Final comments
gency of doing more things per minute, Far from being regarded solely as a
where we live in a rush, carried along practice typical of innovative, alternative,
by an accelerated culture. Nonetheless, or extravagant educationalists, awe is at
haste makes our lives superficial. With- the very centre of a teaching endeavour
out time we remain on the surface and concerned with students’ intellectual,
are unable to maintain meaningful re- emotional, and moral dimension. This
lationships with the world around us article has examined this concept which is
and with people, while slowness means both classical and at the same time deeply
“calm, careful, receptive, still, intuitive, current, considering approaches from
unhurried, patient, reflective” (pp. 21- philosophy and educational psychology,
90 EVAwe: An emotion for accessing wisdom
American Psychological Association (2020). Dictio-
pausing on the links between the ca-
nary of Psychology [Diccionario de Psicología].
pacity to feel awe and the possibilities of https://dictionary.apa.org/
attaining wisdom, as well as on concepts Arendt, H. (1971, October 21). Martin Heidegger at
closely linked to wisdom, such as humil- eighty. New York Review of Books. https://www.
ity, gratitude, the discovery of intrinsic nybooks.com/articles/1971/10/21/martin-heide-
gger-at-eighty/
value when faced with instrumentalist
Arendt, H. (1978). The life of the mind. Harcourt.
positions, and the calm observation of re- Aristotle (n.d.). Metaphysics. http://classics.mit.
ality, away from activism. Also, some rea- edu/Aristotle/metaphysics.1.i.html
sons for the current hostility towards awe Bautista, M. J., Murga, M. A., & Novo, M. (2019). La
are examined and three lines that make educación ambiental en el s. xxi [Environmental
education in the 21st century]. Revista de Edu-
it possible to approach it through school
cación Ambiental y Sostenibilidad, 1 (1), 1-14.
are proposed. Recent academic literature Bollnow, O. F. (1960). Esencia y cambios de las vir-
has offered clues about the current chal- tudes [Essence and changes of the virtues]. Re-
lenges facing education in awe that might vista de Occidente.
guide the development of future research, Bollnow, O. F. (1969). Hombre y espacio [Man and
space]. Labor.
such as the cultivation of the educator’s
Burbules, N. C. (2020). Slowness as a virtue.
own capacity for awe, the identification Journal of Philosophy of Education, 54 (5),
of specific experiences of awe that can be 2020, 1443-1452. https://doi.org/10.1111/1467-
introduced into the curriculum, the con- 9752.12495
textual and organisational condition that Carr, D. (2015). The paradox of gratitude. British
Journal of Educational Studies, 63 (4), 429-
favour awe, and adapting experiences of
446.
awe to students’ different ages and paces Carson, R. (1998). The sense of wonder. Harper &
year 79, n. 278, January-April 2021, 77-93
of maturation. Row.
Csikszentmihalyi, M., & Nakamura, J. (2005). The
role of emotions in the development of wisdom.
Notes In R. Sternberg & J. Jordan (Eds.), A handbook
of wisdom: Psychological perspectives (pp. 220-
revista española de pedagogía
1
The theological concept of awe, which we cannot de-
velop here, is also very interesting, as is its connection
243). Cambridge University Press.
to wisdom, humility, and gratitude. The very concept
Davis, L. (2020). Wisdom's guiding compass: Lady
of “enthusiasm”, which is close to that of awe, refers
prudence as a pedagogical model. Religions, 11
etymologically to being “inspired by a god,” while in
(153), 1-11.
the Scriptures there are numerous references to the
Denby, D. (1996). Great books. Simon & Schuster
special place of the meek in the recognition of truth,
Paperbacks.
goodness, and beauty in contrast with original sin,
Dewey, J. (1910). How we think. Heath & Co.
which derives precisely from Adam and Eve’s proud
Di Paolantonio, M. (2019). Wonder, guarding
aspiration to possess the wisdom of God. Ratzinger
against thoughtlessness in education. Studies
(2012), for example, closely analyses the place given
in Philosophy and Education, 38, 213-228.
Domenech, J. (2014). Elogio de la educación lenta
to the humble shepherds at the birth of Jesus and the
[In praise of slow education] Graó.
Magi’s sense of awe inspired by the star.
Esteban, F., & Fuentes, J. L. (2020). Swimming
against the tide in current educational practi-
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González Leandro, P., & Cabrera, L. (2019). La Reyero, D., & Gil Cantero, F. (2019). La educación
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[Learning to live and think]. Encuentro. Sánchez Serrano, S. (2020). La Educación Lenta.
Honoré, C. (2004). Elogio de la lentitud [In praise Fundamentos teóricos y concreción práctica
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moral, spiritual, and aesthetic emotion. Cogni- mentation of a pedagogical trend]. Universidad
tion and emotion, 17 (2), 297-314. Complutense de Madrid.
Kristjánsson, K. (2020). El florecimiento como el San Juan de la Cruz, & santa Teresa de Jesús
fin de la educación: una aproximación y diez (2005). Poemas [Poems]. El País.
problemas persistentes [Flourishing as the Schmitt, F., & Lahroodi, R. (2008). The epistemic
value of curiosity. Educational Theory, 58 (2),
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Schinkel, A. (2017). The educational importance of
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tion, 51 (2), 538-553.
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Schinkel, A. (2020). Education as mediation be-
L'Ecuyer C. (2020). Educar en el asombro [Educat- tween child and world: The role of wonder. Stu-
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berg.ca/ebooks/lewiscs-fourloves/lewiscs-four- corrosion of character]. Anagrama.
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Luri, G. (2018). El deber moral de ser inteligente mility as openness to others: Interactive humi-
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Actual. un acento agudo en vez de un apóstrofe. Jour-
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www.marxists.org/archive/marx/works/1845/ (2018). Twenty-year trends in diagnosed atten-
theses/theses.htm tion-deficit/hyperactivity disorder among US
Maslow, A. H. (1987). Motivation and personality. children and adolescents, 1997-2016. Journal
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Nussbaum, M. (2012). Not for profit: Why democra- tículo e181471.
cy needs the humanities. Princeton University Waks, L. (2018). Humility in teaching. Educational
Press. Theory, 68 (4-5), 427-442.
Ordine, N. (2013). La utilidad de lo inútil [The use-
fulness of the useless]. Acantilado.
Pieper, J. (2017). Las virtudes fundamentales [The Author biography
fundamental virtues]. Rialp. Juan Luis Fuentes. European doc-
Pieper, J. (1974). Una teoría de la fiesta [A theory of torate with special prize from the Univer-
festivity]. Rialp.
sidad Complutense de Madrid. Associate
Quinn, D. (2002). Iris Exiled: A synoptic history of
wonder. University Press of America. Professor in the Department of Educa-
Ratzinger, J. (2012). La infancia de Jesús [The tional Studies of the Faculty of Education
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92 EVAwe: An emotion for accessing wisdom
munity Relations, and Coordinator of the the use of technology from an ethical-civic
Master’s in Advanced Studies in Social perspective.
Education. His research interests include
character education, social pedagogy, and https://orcid.org/0000-0002-4326-3324
year 79, n. 278, January-April 2021, 77-93
revista española de pedagogía
93 EVEl asombro:
una emoción para el acceso a la sabiduría
Awe: An emotion for accessing wisdom
Dr. Juan Luis FUENTES. Profesor Contratado Doctor Interino. Universidad Complutense de Madrid (jlfuente@ucm.es).
Resumen: oportunidades de contacto con la verdad, la
El asombro es un concepto clásico con un belleza y la bondad, favorecer una mayor in-
carácter simbólico en la historia de la filoso- mersión en la naturaleza y reducir el ritmo de
fía en cuanto que es concebido como el inicio la acción educativa.
del pensamiento tal y como lo conocemos hoy.
Sin embargo, la atención que ha recibido en el Descriptores: filosofía de la educación, emo-
ámbito educativo ha sido muy limitada hasta ción, pensamiento, educación moral, arte, con-
el momento, observándose en los últimos años servación de la naturaleza.
una atención renovada, motivada por diversas
razones, entre las que se encuentra un crecien-
te malestar con unos diseños curriculares que Abstract:
son reflejo de una cultura que vive a un ritmo Awe is a classic concept with an important
año 79, n.º 278, enero-abril 2021, 77-93
frenético, con una clara tendencia al activismo place in the history of philosophy, since it is
y a la instrumentalización. En este ensayo, se regarded as the beginning of the development
explora el concepto de asombro partiendo de of thought, as we know it today. However, un-
revista española de pedagogía
algunas aproximaciones recientes desde la fi- til now it has historically received little atten-
losofía de la educación, al mismo tiempo que tion in the field of education, although in re-
se proporcionan nuevas perspectivas, prestan- cent years it has been the subject of renewed
do especial atención a su relación con la sabi- attention for a variety of reasons. These in-
duría, así como a algunas condiciones que lo clude a growing discomfort with curriculum
posibilitan, como la humildad, la gratitud, la designs that reflect a frenetic culture with a
contemplación del entorno y la apreciación del clear tendency towards activism and instru-
valor intrínseco de lo observado. Se sugieren, mentalism. This work explores the concept
además, tres áreas susceptibles de promover of awe, considering some current approach-
el asombro en las aulas, que implican generar es from the philosophy of education, at the
Fecha de recepción de la versión definitiva de este artículo: 17-10-2020.
Cómo citar este artículo: Fuentes, J. L. (2021). El asombro: una emoción para el acceso a la sabiduría | Awe: An emotion
for accessing wisdom. Revista Española de Pedagogía, 79 (278), 77-93. https://doi.org/10.22550/REP79-1-2021-08
https://revistadepedagogia.org/ ISSN: 0034-9461 (Impreso), 2174-0909 (Online)
77Juan Luis FUENTES
same as providing new perspectives, consid- ties for contact with truth, beauty, and good-
ering the links between awe and wisdom as ness; promoting a greater immersion in nat-
well as conditions that make awe possible, ural environments; and reducing the pace of
such as humility, gratitude, contemplation educational activity.
of the environment, and appreciation of the
intrinsic value of what is observed. Moreover, Keywords: philosophy of education, emotion,
it suggests three areas for fostering awe in thinking, moral education, art, environmental
schools. These include: creating opportuni- protection.
¿Cuál es el significado de la vida? Eso dad antigua de escasa relevancia en las so-
era todo: una simple pregunta que tendía a ciedades contemporáneas. No son palabras
hacerse más apremiante con el paso de los que suelan encontrarse en la legislación o
años. La gran revelación no se había produ- los curricula educativos (González Leandro
cido. Quizá no se produjera nunca. Había y Cabrera, 2019) y hasta hace escasos años,
en cambio iluminaciones, cerillas repentina- tampoco han sido objeto de estudio de la
mente encendidas en la oscuridad, pequeños investigación pedagógica (Schinkel, 2017).
milagros cotidianos; acababa de tropezar- Ahora bien, un análisis detenido desvela no
se con uno. Esto, aquello y lo de más allá; solo singulares y pertinentes aportaciones
Charles Tansley, ella y la ola rompiéndose; para la educación actual, sino también un
año 79, n.º 278, enero-abril 2021, 77-93
la señora Ramsey diciendo: «Aquí la vida fuerte vínculo entre ellos. Este es el objeti-
permanece detenida»; aquello tenía valor de vo del presente ensayo que comienza abor-
revelación. En medio del caos había forma; dando el concepto de asombro, continúa
revista española de pedagogía
el eterno discurrir y fluir (miró a las nubes analizando su vinculación con la sabiduría
que avanzaban y a las hojas que temblaban) y se detiene en mostrar algunos elementos
se transformaba en estabilidad. Aquí la vida constitutivos y condiciones que lo hacen po-
permanece detenida, dijo la señora Ramsay. sible. Finalmente, se identifican tres posi-
bles vías de desarrollo que permitan educar
Al faro. en el asombro en los centros educativos.
Virginia Woolf
2. Redescubrir el asombro
1. Introducción Una de las estrategias más relevantes
Aunque asombro y sabiduría son con- en el acceso a la sabiduría y, al mismo tiem-
ceptos que nos resultan familiares, su pre- po, menos habitual en la actualidad, es lo
sencia en el ámbito educativo es poco fre- que podemos denominar como asombro. El
cuente, pareciendo más bien nociones de asombro es una emoción compleja suscep-
otras épocas, remanentes de una mentali- tible de aparecer ante un amplio abanico
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