Abstract
Educating interiority is a fundamental aspect of development and is of the utmost importance in childhood and adolescence because it helps to develop the faculties that allow them to experience life to the fullest. In this project, we aimed to analyze the difficulties that social workers perceive when educating interiority and identify the main strategies that they use to face these difficulties. A mixed questionnaire, with quantitative and qualitative data, was designed to this end, and answered by 128 professionals who work with children and teenagers. The results showed that educators have restrictive beliefs regarding difficulties, which do not always correspond to the real difficulties, which limit their attempts to educate the interior dimension. The difficulties found include those related to the characteristics of the group of children and teenagers and others linked to the low level of education on interiority, the absence of a personal inner life, and the lack of methodological tools to approach this matter.
Highlights
Educating interiority is an intrinsic part of educating a child for life and helping to develop the faculties that allow them to have a meaningful experience of life (Alonso 2014; Torralba 2015; Otón 2018)
Voice has been given to educational centers that have been able to express diverse restrictive beliefs to educate interiority in children
It is noted that these restrictive beliefs do not always coincide with the real difficulties encountered in professional practice
Summary
Educating interiority is an intrinsic part of educating a child for life and helping to develop the faculties that allow them to have a meaningful experience of life (Alonso 2014; Torralba 2015; Otón 2018). The concept of ‘spirituality’ used in this research project must be understood in relation to the meaning of life (Kvarfordt and Sheridan 2007; Eaude 2009), to what it really can mean to be fully human (Moss 2011) and, as a transversal and broader space than a religious one In this sense, the sociology of religion (Casanova 2019) shows that Europe is progressing towards the deinstitutionalization of religion that makes private and subjective forms of religiosity emerge, which is what Luckmann qualifies as invisible religion (Knoblauch 2003). Spiritual development involves becoming less self-focused and learning to transcend individual interests (Gilligan and Furness 2006; Canda and Furman 2010; Nye 2019)
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