12 use of the imagination and the feeling as well as the mind in experience.
Therefore, the affective and cognitive sides of the people are involved, because without the feeling joined to intellectual grasp, learning will not move a person to
action. According to Kolvenbach 1993, the term of experience is used to describe any activity in which in addition to a cognitive grasp of the matter being
considered, some sensation of an affective nature that is registered by the students. The data got from the experience is perceived by the student cognitively. It
is through questioning, imagining, investigating its elements and relationships, the student organizes the data into a whole or a hypothesis. Using Ignatian Pedagogy,
the teachers have to perceive how the students’ feelings can move them to grow and that is done by the teachers at the beginning of the new lessons. According to
Kolvenbach 1993, there are two human experiences. They are direct experience and vicarious experience p. 15. The first is direct experience which is usually
fuller and more engaging of the person, but it is not always possible. The second is vicarious experience. In the vicarious experience, the teachers are challenged to
stimulate the students’ imagination and use of the senses precisely so that the students can enter the reality studied more fully.
c. Reflection
According to Kolvenbach 1993, reflection is a formative and liberating process which is the memory, the understanding, the imagination and the feelings
are used to capture the meaning and the essential value of what is being studied, to discover its relationship with other aspects of knowledge and human activity, and
to appreciate its implications in the ongoing search for truth and freedom p. 16.
13 Moreover, the reflection forms the conscience of the learners’ beliefs, values,
attitudes, and their entire way of thinking in a manner that they are led to move beyond knowing to undertake action. Kolvenbach 1993 divides the meaning
surfaces of the experience in human experience into five. They are 1 by understanding the truth being studied more clearly, 2 by understanding the
sources of the sensations or reactions I experience, 3 by deepening my understanding of the implications of what I have grasped for myself and for
others, 4 by achieving personal insights into events, ideas, truth or the distortion of truth, and 5 by coming to some understanding of who I am and who I might
be in relation to others. There is a major challenge for the teacher in the reflection stage of
learning Ignatian Paradigm. It is to formulate questions that will broaden students’ awareness and impel them to consider viewpoints of others, especially for the
poor. Moreover, in this stage we must respect others and give them freedom since they are sowers of the Good News. By sharing the reflection it can reinforce,
challenge, encourage reconsideration, and ultimate give greater assurance that the action to be taken individual or corporate is more comprehensive and consistent
with what it means to be a person for others.
d. Action
Kolvenbach 1993 says that the reflection in Ignatian Pedagogy would be a truncated process if it ended with understanding and affective reactions.
Therefore, Ignatius wants people who can move their understanding to action and commitment. The term of action here refers to internal human growth based upon
