25
EPICENTRO Ciencia Tecnología Innovación
N° 2 | Año: 2026 | ISSN: L 2805-1971
Epicentro N°2 - 2026. Ciencia - Tecnología - Innovación.
Dr. Wilmo Ariel Candanedo Guevara
Universidad Tecnológica Oteima
Universidad Autónoma de Chiriquí
Correo electrónico: wilmo.candanedo@oteima.ac.pa
ORCID: N° 0000-0003-4075-0247
Abstract
Facing the epistemological fragmentation of the sciences and the emergence of challenges such as
educational, social, and environmental reforms, this research proposes a pedagogical epistemology
centered on consciousness as the foundation for a holistic curriculum. The study connects a
transdisciplinary theoretical framework (philosophy, aesthetics, neuroscience, quantum physics,
transcendentalism in American literature, translation studies, complexity theory) with qualitative
methods: poetic inquiry, focus groups, and an action-research logic. Walt Whitman and his poem cycle
Song of Myself (“La Canción de mi Consciencia”) are used as a pedagogical mediation to activate
imagination, attention, ethical sense, and ecological communion. The empirical component (two
virtual focus groups, N = 10 graduate students) shows that the poetic encounter provokes reflective,
imaginative, and social states that can sustain practical aesthetic training and ecological action. From
this interrelation four epistemic curricular pillars are proposed as the foundations of a Holistic
Curriculum from Consciousness (HCC), with modules, practices, rubrics and a formative assessment
proposal. Implications for teacher education, authentic assessment, and future research lines (mixed
intervening studies and longitudinal studies) are discussed.
Keywords:
Pedagogical epistemology, consciousness, aesthetics, Traductology, American Literature, Walt
Whitman, holistic education, curriculum, spirituality, poetic inquiry.
Introduction
The planet’s social and ecological fabric requires educational approaches that cultivate not only
instrumental skills but also competences for sustained attention, ethical understanding, appreciation of
beauty, and ecological responsibility. Without this broader aim, pedagogical processes risk
reproducing fragmentation: technical capacities that remain disconnected from a sense of who one is
or aspires for, aesthetic sensitivity, communal life, and care for the Earth. This research begins from the
hypothesis that placing reflective consciousness at the center of pedagogical epistemology offers an
integrative connector for reimagining curriculum, pedagogy, and assessment so they address whole
persons in relation to themselves, their own learning journeys, communities and cultural environments.
Toward a Pedagogical Epistemology of Consciousness:
A Transdisciplinary and Holistic Curricular Proposal
Mediated by the Poetry of Walt Whitman.
DOI: 10.61209/re.v4i2.186
Recibido: agosto 2026
Aceptado: septiembre 2026
26Epicentro N°2 - 2026. Ciencia - Tecnología - Innovación.
Poetry is proposed here as a privileged pedagogical mediator. As a condensed linguistic and affective
form, poetry provides distinct access to modes of perception, imagination, and feelings that support
transformative learning processes: it can enlarge attention, invite ethical reflection, stimulate the
imagination, and produce felt connections with others and within a transcultural environment. Drawing
on these possibilities, the doctoral thesis that underlies this article combined a transdisciplinary
theoretical framework (philosophy, aesthetics, neuroscience, quantum physics ideas as heuristic
metaphors, American transcendentalism in literature, translation studies, and complexity theory) with
creative qualitative methods. Empirically, the study involved a poetic inquiry into Walt Whitman’s Song
of Myself, two virtual focus-group encounters with graduate students in applied linguistics, and a
design of learning sequence, framed as action research, to produce a prototype Holistic Curriculum
from Consciousness.
This article explains the doctoral dissertation by:
1. Situating the project within current debates about epistemological fragmentation and complex
learning systems;
2. Elaborating the theoretical rationale for privileging reflective consciousness as an educational aim
and mechanism of integration;
3. Detailing the methodological blend such as poetic inquiry, focus groups, investigative
re-translation, documentary review and action research cycles that are to be used to generate data
and curricular proposals;
4. Reporting analytic results that link poetic mediation to affective, imaginative and social states
conducive to aesthetic training and ecological action; and
5. Presenting a practical curricular design (modules, learning sequences and formative assessment
rubrics) together with implementation considerations, ethical safeguards and suggestions for
further research (mixed pilot studies, longitudinal designs, and culturally participatory adaptations).
The study’s scope is intentionally exploratory and situated: it seeks to model how a
consciousness-centered epistemology can be operationalized in curriculum and pedagogy rather than
to offer definitive causal claims. By integrating theoretical reflection with close qualitative and creative
work, the research attempts to provide conceptual tools, pedagogical prototypes and evaluative
criteria that educators, curriculum designers and researchers can implement, critique and adapt in
diverse educational contexts, especially in settings where socio-ecological challenges demand forms
of learning that reconnect cognition, feelings and actions.
Theoretical framework
Epistemology studies the nature, origin, and validity of knowledge. In education, questions about what
and how to teach depend on these epistemological frameworks (Avram, 2015; Hofer & Pintrich, 1997).
Contemporary approaches have often treated knowledge as static content and learning as interaction
with that content. However, complexity theory suggests a different view: learning involves emergent
processes, nonlinear relationships, interactions between parts and wholes, sensitivity to initial
conditions, and historical dependence (Morin, 1990; Prigogine & Stengers, 1984; Davis & Sumara,
2006). From this perspective, a pedagogical epistemology should see knowledge as situated,
emergent, and relational; learning and knowledge shape each other; and assessment should capture
transformation, meaning, and the ability to act not only correct answers (Davis & Sumara, 2006;
Wiggins, 2020).
Poetry is proposed here as a privileged pedagogical mediator. As a condensed linguistic and affective
form, poetry provides distinct access to modes of perception, imagination, and feelings that support
transformative learning processes: it can enlarge attention, invite ethical reflection, stimulate the
imagination, and produce felt connections with others and within a transcultural environment. Drawing
on these possibilities, the doctoral thesis that underlies this article combined a transdisciplinary
theoretical framework (philosophy, aesthetics, neuroscience, quantum physics ideas as heuristic
metaphors, American transcendentalism in literature, translation studies, and complexity theory) with
creative qualitative methods. Empirically, the study involved a poetic inquiry into Walt Whitman’s Song
of Myself, two virtual focus-group encounters with graduate students in applied linguistics, and a
design of learning sequence, framed as action research, to produce a prototype Holistic Curriculum
from Consciousness.
This article explains the doctoral dissertation by:
1. Situating the project within current debates about epistemological fragmentation and complex
learning systems;
2. Elaborating the theoretical rationale for privileging reflective consciousness as an educational aim
and mechanism of integration;
3. Detailing the methodological blend such as poetic inquiry, focus groups, investigative
re-translation, documentary review and action research cycles that are to be used to generate data
and curricular proposals;
4. Reporting analytic results that link poetic mediation to affective, imaginative and social states
conducive to aesthetic training and ecological action; and
5. Presenting a practical curricular design (modules, learning sequences and formative assessment
rubrics) together with implementation considerations, ethical safeguards and suggestions for
further research (mixed pilot studies, longitudinal designs, and culturally participatory adaptations).
The study’s scope is intentionally exploratory and situated: it seeks to model how a
consciousness-centered epistemology can be operationalized in curriculum and pedagogy rather than
to offer definitive causal claims. By integrating theoretical reflection with close qualitative and creative
work, the research attempts to provide conceptual tools, pedagogical prototypes and evaluative
criteria that educators, curriculum designers and researchers can implement, critique and adapt in
diverse educational contexts, especially in settings where socio-ecological challenges demand forms
of learning that reconnect cognition, feelings and actions.
Theoretical framework
Epistemology studies the nature, origin, and validity of knowledge. In education, questions about what
and how to teach depend on these epistemological frameworks (Avram, 2015; Hofer & Pintrich, 1997).
Contemporary approaches have often treated knowledge as static content and learning as interaction
with that content. However, complexity theory suggests a different view: learning involves emergent
processes, nonlinear relationships, interactions between parts and wholes, sensitivity to initial
conditions, and historical dependence (Morin, 1990; Prigogine & Stengers, 1984; Davis & Sumara,
2006). From this perspective, a pedagogical epistemology should see knowledge as situated,
emergent, and relational; learning and knowledge shape each other; and assessment should capture
transformation, meaning, and the ability to act not only correct answers (Davis & Sumara, 2006;
Wiggins, 2020).
27Epicentro N°2 - 2026. Ciencia - Tecnología - Innovación.
Consciousness is defined differently across traditions. For practical educational purposes, we identify
three useful levels: phenomenal consciousness (subjective, qualitative experience), reflective
consciousness (the ability to observe and think about one’s own thinking), and transcendental or
cosmic consciousness (experiences of unity and deep connection) (Zahavi, 2019; Varela, Thompson &
Rosch, 1991; Tononi & Edelman, 1998). Neuroscience looks for neural correlates, but for education it is
especially useful to cultivate reflective consciousness because it supports emotional regulation,
self-regulated learning, critical thinking, and the integration of ethical and aesthetic dimensions in
teaching and learning (Damasio, 2021; Graziano, 2013; Polina, 2021). Aesthetics shapes perception,
triggers emotions, organizes meaning, and enables kinds of knowledge that are not easily put into
propositions; imagination builds mental representations used for emotional expressions,
self-awareness and moral sensitivity (Hogan, 2016; Matlin, 2005).
Poetry, because of its concentrated language and rhetorical devices, activates imagination and opens
learners to affirm the existence of others and the transcendent human dimension of living (Faulkner,
2019; Raab, 2015). Poetry is understood as a pedagogical mediator because it changes learners’
experience: it does more than convey information; it alters perception and sensitivity (Powell, 2001;
Buell, 2016). Walt Whitman’s Song of Myself (retranslated here as “La Canción de mi Consciencia”)
presents an “I” and a flowing of consciousness that expands a sense of belonging to a larger Kosmos
and reconciles body, mind, emotions, and spirit. Whitman’s use of lists, repeated phrases, and free
verse encourages bodily presence, attentive listening, and dialogue which are qualities that make his
work useful for developing reflective consciousness, ethical imagination, aesthetic expression, stronger
communities of learning, and an ecological sense of shared responsibility (Whitman, 1855/1961; Buell,
2016; Blake, 2006).
Methodology
The research adopts a transdisciplinary approach that integrates qualitative and artistic methods,
articulated with complexity theory as its epistemological foundation. The methodological choice
responds to the conjecture that educational research requires tools able to capture the intricate
relationships among practices, meanings, and human transformations; therefore, methods were
deployed to capture emergent processes (poetic inquiry), subjective experiences (focus groups), and
cultural translations (investigative translation), articulated with action-research design to turn findings
into curricular intervention. The combined methodological lines were:
a. Documentary and referential research through systematic searches in databases (ERIC and
PsycINFO), review of monographs, and construction of conceptual maps;
b. Poetic inquiry, where poetic creation is considered epistemologically generative and the researcher
acts as a poet-researcher producing and analyzing poetic architectures;
c. Qualitative research with focus groups using the Rogerian structure of group therapy, n = 10
graduate students in Panama (5 from the Master’s in English with a specialization in Teaching
Methodology, Universidad Autónoma de Chiriquí; 5 from the Master’s in English Language
Didactics, Universidad Tecnológica Oteima) selected by purposive sampling, who participated in
two 90-minute virtual sessions with shared reading, quick-reaction rounds (one adjective and one
noun), guided discussion, a collective creative activity, and thematic consensus;
d. Action research to design and evaluate a feasibility plan of a Holistic Curriculum from and for
Consciousness (HCC) through cycles of planning, acting, observing, and reflecting informed by
Consciousness is defined differently across traditions. For practical educational purposes, we identify
three useful levels: phenomenal consciousness (subjective, qualitative experience), reflective
consciousness (the ability to observe and think about one’s own thinking), and transcendental or
cosmic consciousness (experiences of unity and deep connection) (Zahavi, 2019; Varela, Thompson &
Rosch, 1991; Tononi & Edelman, 1998). Neuroscience looks for neural correlates, but for education it is
especially useful to cultivate reflective consciousness because it supports emotional regulation,
self-regulated learning, critical thinking, and the integration of ethical and aesthetic dimensions in
teaching and learning (Damasio, 2021; Graziano, 2013; Polina, 2021). Aesthetics shapes perception,
triggers emotions, organizes meaning, and enables kinds of knowledge that are not easily put into
propositions; imagination builds mental representations used for emotional expressions,
self-awareness and moral sensitivity (Hogan, 2016; Matlin, 2005).
Poetry, because of its concentrated language and rhetorical devices, activates imagination and opens
learners to affirm the existence of others and the transcendent human dimension of living (Faulkner,
2019; Raab, 2015). Poetry is understood as a pedagogical mediator because it changes learners’
experience: it does more than convey information; it alters perception and sensitivity (Powell, 2001;
Buell, 2016). Walt Whitman’s Song of Myself (retranslated here as “La Canción de mi Consciencia”)
presents an “I” and a flowing of consciousness that expands a sense of belonging to a larger Kosmos
and reconciles body, mind, emotions, and spirit. Whitman’s use of lists, repeated phrases, and free
verse encourages bodily presence, attentive listening, and dialogue which are qualities that make his
work useful for developing reflective consciousness, ethical imagination, aesthetic expression, stronger
communities of learning, and an ecological sense of shared responsibility (Whitman, 1855/1961; Buell,
2016; Blake, 2006).
Methodology
The research adopts a transdisciplinary approach that integrates qualitative and artistic methods,
articulated with complexity theory as its epistemological foundation. The methodological choice
responds to the conjecture that educational research requires tools able to capture the intricate
relationships among practices, meanings, and human transformations; therefore, methods were
deployed to capture emergent processes (poetic inquiry), subjective experiences (focus groups), and
cultural translations (investigative translation), articulated with action-research design to turn findings
into curricular intervention. The combined methodological lines were:
a. Documentary and referential research through systematic searches in databases (ERIC and
PsycINFO), review of monographs, and construction of conceptual maps;
b. Poetic inquiry, where poetic creation is considered epistemologically generative and the researcher
acts as a poet-researcher producing and analyzing poetic architectures;
c. Qualitative research with focus groups using the Rogerian structure of group therapy, n = 10
graduate students in Panama (5 from the Master’s in English with a specialization in Teaching
Methodology, Universidad Autónoma de Chiriquí; 5 from the Master’s in English Language
Didactics, Universidad Tecnológica Oteima) selected by purposive sampling, who participated in
two 90-minute virtual sessions with shared reading, quick-reaction rounds (one adjective and one
noun), guided discussion, a collective creative activity, and thematic consensus;
d. Action research to design and evaluate a feasibility plan of a Holistic Curriculum from and for
Consciousness (HCC) through cycles of planning, acting, observing, and reflecting informed by
28Epicentro N°2 - 2026. Ciencia - Tecnología - Innovación.
Methodology, Universidad Autónoma de Chiriquí; 5 from the Master’s in English Language
Didactics, Universidad Tecnológica Oteima) selected by purposive sampling, who participated in
two 90-minute virtual sessions with shared reading, quick-reaction rounds (one adjective and one
noun), guided discussion, a collective creative activity, and thematic consensus;
d. Action research to design and evaluate a feasibility plan of a Holistic Curriculum from and for
Consciousness (HCC) through cycles of planning, acting, observing, and reflecting informed by
Paulo Freire’s research-action design; and
e. Investigative re-translation of the poem cycle as a critical proposal in the appendix, with techniques
of equivalence, modulation, and transposition documented as part of the exegesis.
All recordings were transcribed verbatim. Analysis followed a layered procedure: descriptive
aggregation (tabulation of adjectives and nouns), reflexive thematic analysis following Braun & Clarke
(2006), and hermeneutic reading of the poems produced (Poetic Inquiry analysis). Triangulation among
documentary, poetic, and focus-group data, together with the researcher’s reflexive instances, formed
the audit trail. For validity we used session verification (member checking), triangulation, and record
preservation; ethically, informed consent was obtained, anonymity guaranteed, and secure storage
ensured. Major limitations were the small, self-selected sample, the virtual modality (due to the
COVID-19 pandemic during the doctoral research), and the interpretive, situated nature of poetic
inquiry and translation; the design is exploratory and generates rhetorical patterns of thinking that seek
empirical validation.
Results
Participants expressed convergent affective-conceptual reactions: adjectives such as “reflective,”
“awake,” “spiritual,” “absorbed,” “compassionate” and nouns like “consciousness,” “song,”
“reflection,” “ecology,” “justice.” These patterns suggest that poetic mediation simultaneously
activates creative engagement, aspects of second-language acquisition through poetry, affective
openness, and ethical-ecological conceptualizations. After discussion and negotiation, the focus
groups reached consensus on four core pedagogical themes in the poem: human consciousness as the
epistemic core of learning; spirituality understood as connection and an ethical foundation; celebration
of life and sensory affirmation; and, through poetry and communion with the Earth, a call to an
integrated ecological ethics.
Table 1 Adjectives immediate responses and frequency
Each participant provided two adjectives (two rounds); total N = 20 responses. Responses show a
prevalence of reflective states and affective openness; the poetic reading produced increased
disposition to introspection and sustained attention.
Methodology, Universidad Autónoma de Chiriquí; 5 from the Master’s in English Language
Didactics, Universidad Tecnológica Oteima) selected by purposive sampling, who participated in
two 90-minute virtual sessions with shared reading, quick-reaction rounds (one adjective and one
noun), guided discussion, a collective creative activity, and thematic consensus;
d. Action research to design and evaluate a feasibility plan of a Holistic Curriculum from and for
Consciousness (HCC) through cycles of planning, acting, observing, and reflecting informed by
Paulo Freire’s research-action design; and
e. Investigative re-translation of the poem cycle as a critical proposal in the appendix, with techniques
of equivalence, modulation, and transposition documented as part of the exegesis.
All recordings were transcribed verbatim. Analysis followed a layered procedure: descriptive
aggregation (tabulation of adjectives and nouns), reflexive thematic analysis following Braun & Clarke
(2006), and hermeneutic reading of the poems produced (Poetic Inquiry analysis). Triangulation among
documentary, poetic, and focus-group data, together with the researcher’s reflexive instances, formed
the audit trail. For validity we used session verification (member checking), triangulation, and record
preservation; ethically, informed consent was obtained, anonymity guaranteed, and secure storage
ensured. Major limitations were the small, self-selected sample, the virtual modality (due to the
COVID-19 pandemic during the doctoral research), and the interpretive, situated nature of poetic
inquiry and translation; the design is exploratory and generates rhetorical patterns of thinking that seek
empirical validation.
Results
Participants expressed convergent affective-conceptual reactions: adjectives such as “reflective,”
“awake,” “spiritual,” “absorbed,” “compassionate” and nouns like “consciousness,” “song,”
“reflection,” “ecology,” “justice.” These patterns suggest that poetic mediation simultaneously
activates creative engagement, aspects of second-language acquisition through poetry, affective
openness, and ethical-ecological conceptualizations. After discussion and negotiation, the focus
groups reached consensus on four core pedagogical themes in the poem: human consciousness as the
epistemic core of learning; spirituality understood as connection and an ethical foundation; celebration
of life and sensory affirmation; and, through poetry and communion with the Earth, a call to an
integrated ecological ethics.
Table 1 Adjectives immediate responses and frequency
Each participant provided two adjectives (two rounds); total N = 20 responses. Responses show a
prevalence of reflective states and affective openness; the poetic reading produced increased
disposition to introspection and sustained attention.
29Epicentro N°2 - 2026. Ciencia - Tecnología - Innovación.
Table 2 Nouns (immediate responses and frequency)
Each participant provided two nouns (two rounds); total N = 20 responses. The term “consciousness”
was cited by all participants, indicating the poetic mediation focused the experience on the question
of the observing self; ecological and ethical concerns also emerged.
Table 3 Central themes agreed by the group
Themes emerged by consensus during the closing activity (member-checking). The four themes reflect
articulation between interior experience (consciousness, spirituality) and orientation to external action
(ecological communion, celebration of life), forming the basis of the proposed curriculum.
Table 2 Nouns (immediate responses and frequency)
Each participant provided two nouns (two rounds); total N = 20 responses. The term “consciousness”
was cited by all participants, indicating the poetic mediation focused the experience on the question
of the observing self; ecological and ethical concerns also emerged.
Table 3 Central themes agreed by the group
Themes emerged by consensus during the closing activity (member-checking). The four themes reflect
articulation between interior experience (consciousness, spirituality) and orientation to external action
(ecological communion, celebration of life), forming the basis of the proposed curriculum.
30Epicentro N°2 - 2026. Ciencia - Tecnología - Innovación.
Table 4 Secondary themes reported by participants (selection)
Secondary themes identified included ecological justice, self-knowledge, inclusion, second-language
learning, global citizenship, concretization of community-based learning, sense of mission,
conservation, and community practices. The collective poem produced during the sessions served as
expressive evidence of co-creative aesthetic work and a practical synthesis of reflections, showing that
the mediation facilitates appropriation and shared meaning.
Curricular proposal: A Holistic Curriculum from and for Consciousness (HCC)
The HCC organizes the curriculum around reflective consciousness and its integration with the
self-aware I, community, earth, and aesthetics. Its general objectives are to develop critical
self-observation, ethical imagination, community participation skills, and aesthetic sensitivity,
articulating learning with transformative action. The proposed modular structure includes:
Module 1: The reflective “I”: practices of reflective journaling, meditation, and autobiographical
reading;
Module 2: Kosmos & learning communities: community mapping, Socratic dialogue, and participatory
group projects for conflict resolution;
Module 3: Ecological justice: place-based learning, ecological restoration, and policy deliberation;
Module 4: Aesthetic formation: close textual analysis of poetry, artistic creation, and recitals within
learning communities, small and large.
One example of a weekly sequence is “Listening to the Earth,” which integrates practices of presence
in nature, learner and learner’s companion mapping, ethical design of micro-projects, and a poetic
laboratory with outcomes, leading to assessment products: reflective portfolio, evidence of
micro-action, and an aesthetic tool. Assessment is authentic and formative; dialogic feedback and peer
assessment are essential.
Discussion
Empirical findings and theoretical synthesis converge on the idea that reflective consciousness can
Table 4 Secondary themes reported by participants (selection)
Secondary themes identified included ecological justice, self-knowledge, inclusion, second-language
learning, global citizenship, concretization of community-based learning, sense of mission,
conservation, and community practices. The collective poem produced during the sessions served as
expressive evidence of co-creative aesthetic work and a practical synthesis of reflections, showing that
the mediation facilitates appropriation and shared meaning.
Curricular proposal: A Holistic Curriculum from and for Consciousness (HCC)
The HCC organizes the curriculum around reflective consciousness and its integration with the
self-aware I, community, earth, and aesthetics. Its general objectives are to develop critical
self-observation, ethical imagination, community participation skills, and aesthetic sensitivity,
articulating learning with transformative action. The proposed modular structure includes:
Module 1: The reflective “I”: practices of reflective journaling, meditation, and autobiographical
reading;
Module 2: Kosmos & learning communities: community mapping, Socratic dialogue, and participatory
group projects for conflict resolution;
Module 3: Ecological justice: place-based learning, ecological restoration, and policy deliberation;
Module 4: Aesthetic formation: close textual analysis of poetry, artistic creation, and recitals within
learning communities, small and large.
One example of a weekly sequence is “Listening to the Earth,” which integrates practices of presence
in nature, learner and learner’s companion mapping, ethical design of micro-projects, and a poetic
laboratory with outcomes, leading to assessment products: reflective portfolio, evidence of
micro-action, and an aesthetic tool. Assessment is authentic and formative; dialogic feedback and peer
assessment are essential.
Discussion
Empirical findings and theoretical synthesis converge on the idea that reflective consciousness can
31Epicentro N°2 - 2026. Ciencia - Tecnología - Innovación.
function as an epistemological axis capable of integrating the cognitive, affective, ethical, and
aesthetic dimensions in the learner (Varela, Thompson, & Rosch, 1991). Poetic mediation corroborated
its dual formative and orienting power: it provoked internal states favorable to learning (sustained
attention, affective openness) and acted as a bridge to social and ecological action, as participants
translated the aesthetic experience into interest in ecological justice and communal learning (Damasio,
2021; Graziano, 2013; Raab, 2015). From complexity theory, interpreting reflective consciousness as a
relational meeting point that articulates micro-processes (attention, emotion, imagination) with macro-
outcomes (creative writing, ethics, planetary citizenship, sustainability) implies shifting the centrality
away from representational knowledge toward embodied and relational forms of knowing (Prigogine &
Stengers, 1984; Davis & Sumara, 2006; Candanedo, 2022). This demands rethinking assessment to
capture transformations, meanings, and dispositions, not only measurable products (Wiggins, 2020).
Pedagogically, the HCC implies a shift from isolated disciplines to integrative curricular threads woven
across subjects. Transdisciplinary, theme-based unit planning that links science, language, ethics and
art is necessary to realize relational aims. Instructional strategies should prioritize dialogic, experiential
methods such as close readings, collective poem-making, nature-based labs and service-learning by
balancing learner and companion of learning with openness to emergent meanings. Differentiation
and inclusion require adapting contemplative and poetic mediations for diverse learners like
neurodivergent students, varying linguistic proficiencies, and plural religious backgrounds through
multimodal materials, consent procedures and optional practices. (Venugopal, 2014; Macrine, 2022).
Teacher professional development is central to HCC’s success. Sustained formation in contemplative
facilitation, dialogic pedagogy, poetic literacy and community-based project design is required,
delivered through experiential retreats, lesson modelling, peer coaching and reflective supervision.
The well-being of the companions of learners (educators) matters: teachers must cultivate their own
reflective practices to model and sustain classroom cultures of attention and ethical responsiveness.
Assessment literacy workshops are also necessary so teachers can design rubrics, integrate aesthetic
evidence into evaluative decisions, and legitimize dispositional outcomes institutionally.
Institutional and policy changes are needed to legitimize contemplative and ecological practices in the
learning environments. Timetables and physical spaces must be reconfigured with longer project
blocks, outdoor learning areas and quiet reflection corners to enable deep engagement. Curriculum
standards and accountability frameworks should broaden to recognize dispositional and ecological
competencies.
Limitations, ethical considerations, and recommendations
The design is exploratory and the small sample prevents statistically robust generalizations; virtuality
conditioned the bodily and sensory experience; poetic inquiry and translation are interpretive, situated
practices that require reflexive transparency (Larsen-Freeman & Cameron, 2008; Maldonado, 2019).
Ethically, integrating spirituality and aesthetic practices requires protocols that guarantee respect for
the diversity of convictions and avoid proselytizing; the proposed spirituality is no confessional and
practical, oriented toward meaning, care, and action (Polina, 2021; Tamashiro, 2018). Practical
recommendations include implementing the proposed HCC with mixed designs and control groups,
conducting longitudinal studies on durability, diversifying samples in educational levels and cultural
contexts to provide teacher training in attention techniques and authentic evaluation, facilitating
aesthetic practices, and using participatory design with communities of learning to reinforce cultural
function as an epistemological axis capable of integrating the cognitive, affective, ethical, and
aesthetic dimensions in the learner (Varela, Thompson, & Rosch, 1991). Poetic mediation corroborated
its dual formative and orienting power: it provoked internal states favorable to learning (sustained
attention, affective openness) and acted as a bridge to social and ecological action, as participants
translated the aesthetic experience into interest in ecological justice and communal learning (Damasio,
2021; Graziano, 2013; Raab, 2015). From complexity theory, interpreting reflective consciousness as a
relational meeting point that articulates micro-processes (attention, emotion, imagination) with macro-
outcomes (creative writing, ethics, planetary citizenship, sustainability) implies shifting the centrality
away from representational knowledge toward embodied and relational forms of knowing (Prigogine &
Stengers, 1984; Davis & Sumara, 2006; Candanedo, 2022). This demands rethinking assessment to
capture transformations, meanings, and dispositions, not only measurable products (Wiggins, 2020).
Pedagogically, the HCC implies a shift from isolated disciplines to integrative curricular threads woven
across subjects. Transdisciplinary, theme-based unit planning that links science, language, ethics and
art is necessary to realize relational aims. Instructional strategies should prioritize dialogic, experiential
methods such as close readings, collective poem-making, nature-based labs and service-learning by
balancing learner and companion of learning with openness to emergent meanings. Differentiation
and inclusion require adapting contemplative and poetic mediations for diverse learners like
neurodivergent students, varying linguistic proficiencies, and plural religious backgrounds through
multimodal materials, consent procedures and optional practices. (Venugopal, 2014; Macrine, 2022).
Teacher professional development is central to HCC’s success. Sustained formation in contemplative
facilitation, dialogic pedagogy, poetic literacy and community-based project design is required,
delivered through experiential retreats, lesson modelling, peer coaching and reflective supervision.
The well-being of the companions of learners (educators) matters: teachers must cultivate their own
reflective practices to model and sustain classroom cultures of attention and ethical responsiveness.
Assessment literacy workshops are also necessary so teachers can design rubrics, integrate aesthetic
evidence into evaluative decisions, and legitimize dispositional outcomes institutionally.
Institutional and policy changes are needed to legitimize contemplative and ecological practices in the
learning environments. Timetables and physical spaces must be reconfigured with longer project
blocks, outdoor learning areas and quiet reflection corners to enable deep engagement. Curriculum
standards and accountability frameworks should broaden to recognize dispositional and ecological
competencies.
Limitations, ethical considerations, and recommendations
The design is exploratory and the small sample prevents statistically robust generalizations; virtuality
conditioned the bodily and sensory experience; poetic inquiry and translation are interpretive, situated
practices that require reflexive transparency (Larsen-Freeman & Cameron, 2008; Maldonado, 2019).
Ethically, integrating spirituality and aesthetic practices requires protocols that guarantee respect for
the diversity of convictions and avoid proselytizing; the proposed spirituality is no confessional and
practical, oriented toward meaning, care, and action (Polina, 2021; Tamashiro, 2018). Practical
recommendations include implementing the proposed HCC with mixed designs and control groups,
conducting longitudinal studies on durability, diversifying samples in educational levels and cultural
contexts to provide teacher training in attention techniques and authentic evaluation, facilitating
aesthetic practices, and using participatory design with communities of learning to reinforce cultural
32Epicentro N°2 - 2026. Ciencia - Tecnología - Innovación.
relevance (Candanedo et al., 2020; Wiggins, 2020).
Conclusions
This research has proposed and grounded a pedagogical epistemology centered on reflective
consciousness and has outlined a concrete curricular path: a Holistic Curriculum for Consciousness
(HCC) that integrates contemplative practices, aesthetic mediations (poetry), transdisciplinary
community projects, and authentic assessment. Preliminary findings show that poetic mediation,
exemplified by Whitman’s Song of Myself, can simultaneously induce affective openness, critical
reflection, and orientation toward social and ecological action; in other words, the aesthetic experience
facilitates both interiorizations, through raising consciousness, and the motivation to transform the
environment. Thus, the research suggests that educating consciousness is not a therapeutic luxury but
a pedagogical strategy capable of articulating life’s meaning, identity, and responsibility in learners of
different ages.
Conceptually, the study contributes to shifting the notion of knowledge as merely representational
toward a relational and embodied conception: knowing includes interior processes (attention,
emotion, imagination) that enable judgment, creativity, and ethical praxis. Complexity theory serves
here as a heuristic foundation: the most sustainable and meaningful educational changes emerge from
relational dynamics and small transformative interventions that reconfigure deep dispositions in the
learner and in his/her learning communities.
Practically, the Holistic Curriculum for Consciousness presents an operational roadmap: articulated
modules (reflective self; community; ecological justice; aesthetic formation), didactic sequences, and
rubrics for authentic assessment. This design fosters synergies between transdisciplinary content and
formative experiences that develop life competencies (attention, empathy, systemic thinking,
creativity). Its implementation requires transforming not only the hours and activities of learning
communities but also the training of learning companions and institutional policies to allow times,
spaces, and evaluation criteria different from the dominant ones.
Conclusions from Applied Linguistics
The decision to retranslate “Song of Myself” as “La Canción de mi Consciencia” was deliberate and
integral to the research process: the translation functioned not only as a linguistic operation but as an
epistemic intervention. In traductology terms we consciously applied the modulation technique; that
is, a semantic perspective shift, moving the reflexive pronoun myself in English to a noun in Spanish,
consciencia. This move responded to two simultaneous considerations.
On the one hand, a pragmatic-linguistic motivation: in English my/myself fulfill specific
morphosyntactic and pragmatic functions; translated literally as “mí mismo” or “a mí mismo” in
Spanish the title refers to possession or emphasis on the person that, in our didactic context, could
reinforce an egocentric reading of the poem. Modulating to the noun consciencia allows preserving
and at the same time reworking Whitman’s enunciative intention as a call to a voice that observes and
declares itself, orienting it toward the pedagogical category that underpins this research: reflective
consciousness as the foundation of knowing and feeling.
On the other hand, the decision obeyed an epistemological intention: situating the research around
“consciousness” as a keyword implied that the mediation itself in the translation should articulate and
relevance (Candanedo et al., 2020; Wiggins, 2020).
Conclusions
This research has proposed and grounded a pedagogical epistemology centered on reflective
consciousness and has outlined a concrete curricular path: a Holistic Curriculum for Consciousness
(HCC) that integrates contemplative practices, aesthetic mediations (poetry), transdisciplinary
community projects, and authentic assessment. Preliminary findings show that poetic mediation,
exemplified by Whitman’s Song of Myself, can simultaneously induce affective openness, critical
reflection, and orientation toward social and ecological action; in other words, the aesthetic experience
facilitates both interiorizations, through raising consciousness, and the motivation to transform the
environment. Thus, the research suggests that educating consciousness is not a therapeutic luxury but
a pedagogical strategy capable of articulating life’s meaning, identity, and responsibility in learners of
different ages.
Conceptually, the study contributes to shifting the notion of knowledge as merely representational
toward a relational and embodied conception: knowing includes interior processes (attention,
emotion, imagination) that enable judgment, creativity, and ethical praxis. Complexity theory serves
here as a heuristic foundation: the most sustainable and meaningful educational changes emerge from
relational dynamics and small transformative interventions that reconfigure deep dispositions in the
learner and in his/her learning communities.
Practically, the Holistic Curriculum for Consciousness presents an operational roadmap: articulated
modules (reflective self; community; ecological justice; aesthetic formation), didactic sequences, and
rubrics for authentic assessment. This design fosters synergies between transdisciplinary content and
formative experiences that develop life competencies (attention, empathy, systemic thinking,
creativity). Its implementation requires transforming not only the hours and activities of learning
communities but also the training of learning companions and institutional policies to allow times,
spaces, and evaluation criteria different from the dominant ones.
Conclusions from Applied Linguistics
The decision to retranslate “Song of Myself” as “La Canción de mi Consciencia” was deliberate and
integral to the research process: the translation functioned not only as a linguistic operation but as an
epistemic intervention. In traductology terms we consciously applied the modulation technique; that
is, a semantic perspective shift, moving the reflexive pronoun myself in English to a noun in Spanish,
consciencia. This move responded to two simultaneous considerations.
On the one hand, a pragmatic-linguistic motivation: in English my/myself fulfill specific
morphosyntactic and pragmatic functions; translated literally as “mí mismo” or “a mí mismo” in
Spanish the title refers to possession or emphasis on the person that, in our didactic context, could
reinforce an egocentric reading of the poem. Modulating to the noun consciencia allows preserving
and at the same time reworking Whitman’s enunciative intention as a call to a voice that observes and
declares itself, orienting it toward the pedagogical category that underpins this research: reflective
consciousness as the foundation of knowing and feeling.
On the other hand, the decision obeyed an epistemological intention: situating the research around
“consciousness” as a keyword implied that the mediation itself in the translation should articulate and
33Epicentro N°2 - 2026. Ciencia - Tecnología - Innovación.
make visible that priority. Converting myself -» consciencia produces a hermeneutic refraction: the “I
who sings” is read as a field of consciousness, not merely as a proprietor-subject, which opens the
poem to pedagogical readings centered on attention, metacognition, and relational responsibility.
Finally, the translation exercised a heuristic effect: by modulating the title it provoked a reading more
inclined to pedagogical reflection in the sessions, guiding participants and the researcher toward the
study’s central question: what does it mean to immerse oneself into the journey of existing where
learning makes its first steps in consciousness? In that sense, translation ceased to be a subordinate
step and became a co-producer of meaning: a pedagogical mediation that shaped both the poem’s
reception and the curriculum’s configuration.
make visible that priority. Converting myself -» consciencia produces a hermeneutic refraction: the “I
who sings” is read as a field of consciousness, not merely as a proprietor-subject, which opens the
poem to pedagogical readings centered on attention, metacognition, and relational responsibility.
Finally, the translation exercised a heuristic effect: by modulating the title it provoked a reading more
inclined to pedagogical reflection in the sessions, guiding participants and the researcher toward the
study’s central question: what does it mean to immerse oneself into the journey of existing where
learning makes its first steps in consciousness? In that sense, translation ceased to be a subordinate
step and became a co-producer of meaning: a pedagogical mediation that shaped both the poem’s
reception and the curriculum’s configuration.
34Epicentro N°2 - 2026. Ciencia - Tecnología - Innovación.
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Al-Nawas, M. (2018). Parallelism in Whitman’s “Leaves of Grass.” College of Education for Women,
19(2).
Attard, J. (2018). The connection between literature and aesthetics: Is it problematic? Symposia
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Barbour, R., & Morgan, D. (2017). A new era in focus group research: Challenges, innovation and
practice. Palgrave Macmillan.
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translation studies. Multimodal Matter Ltd.
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SUNY Press.
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after Sibley’s works. Rivista di Estetica, 55. https://journals.openedition.org/estetica/1013#quotation
Buell, L. (2016). Literary transcendentalism: Style and vision in the American Renaissance. Cornell
University Press.
Candanedo, W. (2022). Hacia una epistemología pedagógica de la consciencia a través de la poesía de
Walt Whitman (Tesis doctoral). Universidad Internacional Antonio de Valdivieso.
Candanedo, W. (2023, October 7). Is there hope for creative writing in our EFL classrooms? Revista
Epicentro. https://doi.org/10.61209/re.v1i2.20
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reconciliación y el encuentro (Tesis doctoral grupal). Universidad Internacional Antonio de Valdivieso.
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licenciatura) Universidad de Panamá.
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22, 42–53.
Davis, B., & Sumara, D. (2006). Complexity and education: Inquiries into learning, teaching, and
research. Routledge.
35Epicentro N°2 - 2026. Ciencia - Tecnología - Innovación.
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