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**CHAPTER FOURTEEN ABSTRACT AND SYNTHESIS**
by Cyril Lunt

Chapter Four of //Multiple Intelligences in the Classroom// was all about the "ninth" intelligence, existentialist. It discusses this new intelligence, and defines people who have this sort of intelligence as trying to find out the answers to the universe. While other people in the field of education pin it down as a sort of "spiritual intelligence", Gardner thinks of it more as a philosophical intelligence. This is mainly due to the fact that not everyone who is concerned about finding the answers to the universe is spiritual (an example would be [|Richard Dawkins]). However, Gardner does state that people who are highly spiritual tend to be existentialists, such as clergy members or shamans in more uncivilized societies. In the past, there have been entire ideologies with existential beliefs, such as the transcendentalists, which was a popular movement in New England around the mid 1800s, and the quite aptly named Existentialists, which include Nietzsche and Franz Kafka amongst their numbers.

While reading everyone's blog entries, I noticed that we were fairly split on whether or not to adapt existentialist intelligence into the pantheon of intelligences. The people who support existentialist intelligence are mostly those who identify with the intelligence. They said that it covers almost every subject known to man, and can boost student participation. However, as one supporter and most detractors pointed out, this may be its downfall. Because existentialist intelligence is so broad, you could argue that it's merely an extension of the eight other intelligences. The chapter even points out how to use existentialism in each of the eight intelligences. It seems like Armstrong himself is leaning towards this direction, and implies that in order to be an existentialist, you have to have a second intelligence you're strong in to give the [|existentialist intelligence] ammunition.

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Kelsea Trefethen
This chapter was very short but it totally blew my mind. I honestly think I am an existential learner. I don’t care what the book said about being a “special status”, I am a full on existential learner. I thrive for finding the deepest of meanings even in the simplest topics, like food groups for instance. Anytime a class discussion turned in the direction of essential life questions or personal beliefs my ears perked right up. Conversations like these grasped my fully attention and fully immersed me in the content. Discussions like these kept me thinking all day long about the topic. This chapter got me really fired up about multiple things. One of which is the whole issue of religious talk in public schools. I seriously wish communities would just get over it. Of course I believe educators should not be preaching specific beliefs onto students, that’s not what they are there for. However, I do think open conversations about religious views can lead to really powerful and thought provoking discussions. I think conversations like these could really give any topic deep and valuable meaning. I will admit; I jumped to the “Mathematics” header right away. I was anxious to read what the book had to say as far as incorporating existential learning in a mathematical lesson. I enjoyed reading the history portion. It made me realize that I don’t have a solid background in math history, which made me almost excited to take History of Math soon. I also liked the idea of incorporating existential learning with lessons on zero, infinity, and negative numbers. I can totally see how these topics would strike up good existential conversations.

Johnny Buys
Chapter 14: MI Theory and Existential Intelligence. Howard Gardner jokes that there are currently eight and a half intelligences to his theory (184). While the others have passed all the same measurements of cultural value, developmental history, symbol systems, exceptional individuals, psychometric studies, evolutionary plausibility, and brain research, the half intelligence Existential Intelligence is not considered a formal learning style (183-184). This intelligence is often described as, “’a concern with ultimate life issues’” that involves having: The capacity to locate within oneself with respect to the furthest reaches of the cosmos—the intimate and infinitesimal—and the related capacity to locate oneself with respect to such existential features of the human condition as the significance of life, the meaning of death, the ultimate fate of the physical and the psychological worlds, and such profound experiences as love of another person or total immersion in a work of art. (182) This intelligence has obviously been resisted for reluctance of “running into controversy from the community abridging constitutional protections…or violating their own consciences or belief systems or those of their students” (184). While this topic may be limited in contexts that think of education that walks on egg shells to keep people calm, there are applicable, contextually stimulating ways of incorporating this intelligence into content. If the content does not provide the necessary avenue, Armstrong suggests that educators can focus “on how existential concerns intertwine with scientific, mathematical, historical, literary, artistic, and other fields of study and by emphasizing how questions of ultimate concern in life are integral to a fuller understanding of human culture” (189). While Armstrong may support a selective approach to incorporating the use of the Existential Intelligence, I think some of the most profound motivations, events, actions, and people have all been inspired by these existential influences. To avoid them is to deny part of being human and a shared sense of humanity.

Christina L Quach
Chapter 14 of MI discusses the possible ninth intelligence which is the existential intelligence. Gardner says that the point of this intelligence is, “The capacity to locate oneself with respect to the furthest reaches of the cosmos—the infinite and the infinitesimal—and the related capacity to locate oneself with respect to existential features of the human condition (182).” Armstrong also makes clear that this possible ninth intelligence is in no way a promotion of religion or spirituality (184). Then Armstrong goes on to list some reasons why he does not believe that students should be measured by an existential intelligence. He thinks that it would be more selective. “I believe that attempts to assess existential intelligence in students, or to develop existential methods for assessing regular school topics, are not going to be useful in an educational context because they will tend to force educators into creating criteria that are far too limiting and artificial to be of any pedagogical value (185).” I do not feel like this is something that was promoted throughout my education. High school was just about getting through it and focusing myself on becoming a better person and respecting myself was not something that I took the time to do. I also never had a clear definition of philosophy and thought that it was something that was against religion, and as a religious young lady, I had no interest in learning more about something that I thought was against my beliefs. I agree with Armstrong that the ninth intelligence is not really something that fits in with regular school topics, but I do think it is important when possible to give students the opportunity to understand different views of philosophy. Like in the history section, as a part of history, students should understand it.

Kalib Moore
Chapter 14 of //Multiple Intelligences// was all about the possible ninth intelligence known as the existential intelligence. I found this intelligence to be much larger than the other intelligences because it was tough to grasp what exactly Howard Gardner was getting at. It seemed, to me at least, that the existential learner is going to ask a lot of questions that a teacher might not be able to answer. This learner is not afraid to ask questions such as "'who are we?’ 'What’s it all about?’ and 'is there meaning in life.'" (Armstrong 183, quoting Gardner) Though it sounds like these questions could all be religious affiliated, Gardner stresses that this is not what he is proposing. I found this intelligence to be more confusing than the rest, and would rather view this intelligence once it is more developed. Thankfully, Armstrong takes different content areas and explained where an existential learner might fit in. Being in a social studies concentration, it became clearer what the existential learner will pick-up the quickest in my class. Different events regarding philosophy and oppression throughout history are going to be recognized most by existential learners. This chapter taught me that as a future teacher, their is a possibility that one, two, or many of my students could be existential learners and I need to be prepared to help them learn in any way that I can.

Leanne Fasulo
The final chapter of //Multiple Intelligences//, chapter 14, is about existential intelligence and the MI theory. Howard Gardner, the creator of the MI theory has mentioned that he has thought about adding a ninth intelligence, called the existential intelligence. “Existential intelligence has been valued in every known human culture”(182), Gardner has once said. This intelligence dives into the realm of deeper thinking and questioning. A student who considers themselves as existential learners would want to find the meaning behind everything including the big one, life. Under the literature section the book mentioned that in literature there are a lot of books that relate the existentialism, especially with religion. In my British literature class a majority of the early-recorded works dealt with figuring out the meaning behind life, and religion. The book mentions that it is important when teaching in the classroom to allow students to have conversations where they can discover these underlying meanings and “relate them to other course objectives”(188). I found this chapter to be one of the most thought provoking and interesting chapters in this book and the other books that we have read. It is super important to let students constantly keep thinking and questioning. Without it a majority of the topics that we learn today would not be in existence. Teachers should encourage this in their classroom, however, the questioning could be intimidating since there is a good chance any teacher would not be able to provide them with all the answers. Existentialism is not only something that can be found in literature but it expands to all the concentrations. Students who are existential learning will be the ones who are constantly challenging all their teachers to help them discover the meaning behind the learning.

Richie Johnson
This chapter has undoubtedly been my favorite of Multiple Intelligences in the Classroom. Its whole focus is on Gardner’s proposed “9th intelligence.” Although Gardner himself is not yet willing to consider it a full intelligence (he jokes that it is half an intelligence), the existential intelligence has a lot to offer and is a lot to think about! I know that I, personally, am very interested in the “deeper meanings” and questions of life, the universe and everything, and I am quite certain that everyone has at least a bit of curiosity about such. In my senior year my English teacher often had me and the other students thinking deeper into things, and I believe it to be a good thing. Obviously it is important not to offend anyone, but I truly believe that making people slightly uncomfortable with certain ideas is actually beneficial, as it promotes thinking outside of the box. It is so important to question things, and not necessarily take things for what they are said to be, and it seems that through the promotion of specific existential ideas people will learn just that. I love the idea of incorporating deeper meaning ideas into writing, and agree with Armstrong that most, if not all, writing has some sort of that in it. I will certainly try to promote such in my classroom!

Tyler Oren
Chapter fourteen of //Multiple Intelligences// by Thomas Armstrong approaches the highly interesting topic of the potential ninth intelligence, the existential. Howard Gardner, creator of the multiple intelligence theory describes the existential intelligence as the ability to recognize ultimate life issues, and the capacity to locate oneself in respect to other philosophies and principles like the human condition, the meaning of life, death, the ultimate fate of the physical and psychological worlds, and the profound experiences of love and total immersion in a work of art. Armstrong describes the existential intelligence in further depth and discusses the reasons for its present exclusion for the list of intelligences. The existential intelligence blends well with many of the required criteria to be considered one of the intelligences, it fits within the standards of cultural value, its place within the mythos and beliefs of a culture. Developmental history, and its connection to individuals linking their past to their present, and apply these understanding to their future. Symbol systems, the capacity for an object or image to express a greater meaning, and exceptional individuals, sometimes referred to as savants. Psychometric studies, assessment that puts a quantitative measurement on concepts like spirituality. Evolutionary plausibility, evidence of awareness of the intelligence in hunting and burial rituals of early humans, and finally, brain research, which suggestions inheritable existential concerns.

Kyle Kuvaja
In chapter fourteen of //Multiple Intelligences of the Classroom//, Armstrong talks about Howard Gardner’s multiple intelligences, specifically the possible existence of a ninth intelligence: the existential. The existential intelligence includes people who ask many of life’s ultimate questions. After reading the description of people who activate this intelligence, it sounds like a category devoted to religious individuals. I have studied existentialism in many classes, but Armstrong portrayed the intelligence as such. He later elaborates that people who activate the existential intelligence include: rabbis, priests, lamas, philosophers, artists, scientists, among others. While many might feel that the existential intelligence has holes, Armstrong says that Gardner has support from the criteria for intelligence. He also feels it is important to note that this intelligence is situational and most likely could not be integrated into every lesson. Armstrong ultimately feels that the best way to activate the existential intelligence is to incorporate content that addresses the existential questions in science, mathematics, history, literature, geography, and the arts. This chapter was probably one of my favorites in the book. Ever since I was younger, I can remember asking these questions. I currently read many books on theoretical physics and mathematics. Many people say that reading about the origin of everything is pointless, but I believe in knowledge for the sake of knowledge. The information is not meant to be “truth”, but it starts a discussion and gets everyone thinking. I can think of plenty of ways to incorporate the existential questions into my curriculum. I wrote in my teaching philosophy for EDU 101 that I hope instill life-long learning in my students and that has not changed.

Cyril Lunt
I'll be the first to admit that I'm a nerd. I take this name with pride, mind you, so it's not a bad thing in my eye. One of my favorite nerdy delights is playing a game called //Changeling: the Lost//. It's a game similar to Dungeons and Dragons: you create a character that you like, but instead of being taken to a totally fantasy world, it takes place on Earth. However, your character gets kidnapped (one way or another) by the True Fae (think faeries, but the evil, sadistic ones from the old faerie tales), beings from another dimension that use you for whatever they feel like (they're sort of twisted like that). I once had a character that was used as a foot stool. Once your time in their realm is over, they either simply drop you back off in the real world, or you escape from them. You come to realize that your time with the Fae has changed you. You, too, are now part Fae. On top of this, during your stay with the True Fae, they made a replacement of you that lives your life for you. In essence, you are //lost.// Lost in a world that forgot about you. However, you're not really alone. There are other changelings, or people who have come back from the realm of the True Fae with the same problems as you, who can help (or hinder) you in finding a place in the world. The game encourages exploration into your character's psyche, allowing you to come to terms with your condition through character growth and experience. Much of the game is spent questioning your existence: how Fae have you become? Was there a reason why you were taken? Why do the True Fae do what they do? //What does it all mean//? Why do I bring this up? Mainly because chapter fourteen of //Multiple Intelligences// is all about what the game //Changeling// focuses on. It's about the secret ninth intelligence: existential intelligence, or the "why" intelligence, as I like to think about it. This intelligence looks deep into existence, and questions why the world works the way it does. This intelligence is also unique in that it overlaps with almost every other form of intelligence. From science to literature, the big questions of the universe and the world are asked. There have even been historical movements, fully populated with existential thinkers (such as the transcendentalists). I knew about the existential intelligence since high school, but this is the first time that I've seen it in a text book. Whenever I do multiple intelligence tests, if existential intelligence is an option, I always find that to be my highest score. But, for the most part, it is that secret ninth intelligence, so I usually fall in the verbal-visual-intrapersonal area with little to no consistency. The way my brain is wired is to question everything, and to ponder existence. All of it. I've had entire conversations and debates in my head about why the world works (not in the crazy way!) and have always formulated my beliefs like that. I've taken a look at other existentialists and their beliefs, like Emerson and Thoreau, and find a kinship with them. In my opinion, existential intelligence //should// be the official ninth intelligence for those very reasons.

Evgeni Bouzakine
This chapter of the //Multiple Intelligences// book makes a mention of a possible ninth intelligence. Existentialism looks at life on a large scale and dives into deep philosophical concepts, unlike the other intelligences. It is possibly something we do not quite understand yet or grasp; it has a “concern with ultimate life issues”. Religious and spiritual is also another dimension to the existential intelligence. It looks like a very hard strategy to teach within a unit. I cannot see a way this could help teach a classroom; although the chapter covers some interesting ways it could be taught in different areas of curriculum. I do not see a use for it in my classroom. This seems like such a strange a broad intelligence; I do not think that it would affect many or any students. I can see many parents being against the existential intelligence might bring into the classroom. I will most likely stay away from something so unknown. It seems to be more about like and being one with the universe and I really feel it is something I should stay clear of. I have to focus on the content and the students.

Brittany Blackman
Chapter 14 mentions that there is kind of sort of a ninth intelligence that hasn’t passed //all// of the tests yet. It is called existential intelligence. Basically it’s a philosophical point of view. An existential thinker relates everything back to big life questions such as the meaning of life. It fits cultural value, because every culture has myths and rituals and what not concerning life issues. There is a developmental history and a symbol system (mostly religious symbols). There are “savants”. The book gives the example of Forrest Gump. There have been psychometric studies, and brain research, and there are evolutionary patterns in existential behavior. Clearly, it seems to fit fairly well.