{"id":22972,"date":"2024-12-20T09:55:16","date_gmt":"2024-12-20T08:55:16","guid":{"rendered":"https:\/\/educationalevidence.com\/?p=22972"},"modified":"2024-12-20T09:56:00","modified_gmt":"2024-12-20T08:56:00","slug":"being-competent","status":"publish","type":"post","link":"https:\/\/educationalevidence.com\/en\/being-competent\/","title":{"rendered":"Being Competent"},"content":{"rendered":"

THE GREAT SCAM. Opinion Section by David Cerd\u00e1<\/strong><\/p><\/blockquote>\n

Being Competent<\/h1>\n
\"\"
Elioenai Martin. \/ Pixabay<\/figcaption><\/figure>\n

License Creative Commons <\/a><\/p>\n

\"\"<\/p>\n

 <\/p>\n

David Cerd\u00e1<\/strong><\/a><\/p>\n

 <\/p>\n

State education<\/strong> is not intended to make young people happy or help them \u201cbuild a biography\u201d; its purpose is to make them competent<\/strong>. This competence extends far beyond \u201cemployability\u201d (a misguided goal, a notion fit for servitude), encompassing the fundamental aspects of character and civility. Moreover, competence serves as a springboard for one of humanity\u2019s essential virtues: courage<\/strong>.<\/p>\n

What does it mean to be “competent”? It is a blend of capability and competitiveness: an abundance of knowledge resources coupled with the drive to excel, to do things so well that they are, sooner or later, rewarded in some form. A competent person is effective and efficient, not merely in productive terms but also as a citizen\u2014demanding, critical, and free\u2014and in relation to their personal aspirations. We call civilisation a collective endeavour of competence that includes the ethical and the aesthetic<\/strong>, fostering the possibility of peace, beauty, goodness, and truth in communal life.<\/p>\n

Viewed this way, it seems remarkable that some educators not only abandon the goal of fostering competence in their students but also deny the evolutionary and civilisational significance of competition. There are educational settings where competition is rejected outright, blamed for all societal conflicts. Yet a basic understanding of the relationship between citizenship and professionalism reveals the darker forms of competition\u2014what we might call competitivism<\/em><\/strong>\u2014and separates them from its brighter, constructive versions. A young person should attend an educational institution not to be happy or \u201cemployable\u201d (an absurd and enslaving notion), but to become competent.<\/p>\n

Being competent, moreover, is intrinsic to character development. Social psychologist Albert Bandura<\/strong> referred to this as \u201cperceived self-efficacy\u201d: the belief in our ability to handle various situations, which affects our self-esteem and self-respect and, in turn, our capacity to overcome future challenges. Bandura explains that perceiving oneself as self-efficacious means believing in one\u2019s ability to effect change. Essentially, a competent person is someone who has developed the skills to feel capable of positively impacting the world.<\/p>\n

Self-esteem is deeply social; self-respect, more individual, is inseparable from a life of integrity<\/strong>. Clint Eastwood\u2019s Walt Kowalski in Gran Torino<\/em> understands this distinction well. Terminally ill, widowed, haunted by wartime memories, and alienated in a world and family whose values repulse him, Kowalski lives with honour despite his bitterness. His young neighbour, Thao Vang Lor, attempts to steal his Ford Gran Torino to earn the approval of a gang that bullies and humiliates him. After a series of events, Kowalski takes Thao under his wing. Overcoming his entrenched xenophobia\u2014a fa\u00e7ade designed to isolate himself and wallow in his disappointments\u2014he treats Thao and his sister Sue with humanity and, eventually, affection.<\/p>\n

Kowalski recognises that Thao needs self-respect. Observing his interactions with girls, he sees Thao\u2019s low self-esteem but knows self-respect is more critical. Lost between generations and cultures, displaced and alone, Thao must learn to defend himself, which requires becoming worthy, free, and responsible. Kowalski doesn\u2019t simply offer affection or unearned respect; he begins by lending Thao tools, teaching him to fix things and even master a trade. The gruff old man understands the intricate ties between self-efficacy, self-esteem, and self-respect. He also knows, as Nietzsche once said, that when it seems that nothing can save you, pride will save you<\/strong>.<\/p>\n

No one denies that pride or excessive self-love can be destructive. Yet it is a grave mistake to disregard pride\u2019s virtuous side: the tenacious determination to be the best version of oneself, the drive for self-improvement, and the commitment to seize life\u2019s helm with both hands. This is not to overlook socio-economic circumstances, luck, and other factors\u2014realities state education must address if it is to remain the indispensable pillar of democracy. Rather, it is to emphasise that on the path of personal, professional, and civic competence, education must teach students that they are the protagonists of their own stories. Ultimately, it is about providing opportunities to develop a courageous character<\/strong>.<\/p>\n

It is fascinating to see how young people\u2014and many of their elders\u2014are captivated by stories of sports grit and business success, even as disdain for competition grows. Fascinating, but not surprising. After all, do you think a leadership class steeped in mediocrity has any interest in fostering a competent citizenry?<\/p>\n

\n

Source:\u00a0educational EVIDENCE<\/strong><\/p>\n

Rights:\u00a0Creative Commons<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

State education is not intended to make young people happy or help them \u201cbuild a biography\u201d; its purpose is to make them competent. This competence extends far beyond \u201cemployability\u201d (a misguided goal, a notion fit for servitude), encompassing the fundamental aspects of character and civility. 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