Living a rich life forged from experience, reflection, and action does not exempt one from getting lost or making mistakes. Even Zen masters, saints, and sages have moments of faltering. This is not evidence of a lack of wisdom or enlightenment but rather a testament to their shared humanity. The notion of presenting oneself as infallible—a pseudo-perfect being—invites scepticism. Authenticity is rooted in imperfection, and it is within our shared human frailty that true wisdom emerges, connecting us all in our journey.

Consider the lives of significant figures such as Jesus, Socrates, and Buddha. Jesus expressed anger in the temple, Socrates willingly drank the hemlock, and Buddha’s death, or parinirvana (全果平穏), highlights the human condition even in the context of enlightenment. According to Buddhist tradition, Buddha accepted an offering of food that had inadvertently been tainted. Despite recognising its harmful effects, he consumed it out of compassion for the giver. Knowing his death was imminent, he continued to teach his disciples, reminding them to seek their paths to enlightenment. This act was not one of error but of profound teaching and reflection on impermanence.

In Japanese, the adage “Even monkeys fall from trees” (猿も木から落ちる) reminds us that even those most adept at their craft or environment will occasionally falter. This adage is a metaphor for the inevitability of imperfection, regardless of one's expertise or familiarity with a situation. For monkeys, masters of tree-dwelling, a fall may happen due to fatigue, distraction, illness, or a misjudged branch. These reasons illustrate that expertise does not equate to infallibility; rather, it underscores the inevitability of imperfection.

The Journey of Enlightenment
Far from attaining a static state, the enlightened soul continues on an infinite journey of becoming. To “be” at deeper levels requires daily diligence and consistency. Enlightenment is not an escape from the human condition but an immersion within it. Life’s inevitable moments of tragedy, love, illness, and joy have the power to unbalance us. It is precisely in these moments of imbalance that the depth of enlightenment is revealed, inspiring us to grow and evolve.

The genuinely enlightened individual does not seek to live above or outside the world. Instead, they embrace their interconnectedness with it. They are touched, shaped, and pressured by life’s circumstances but ultimately become one with them. To separate oneself from the world, as in the life of a solitary monk, may be an appropriate path for some. However, this detachment can hinder the journey toward true liberation (解脱 or moksha) for many. Life is not to be avoided but fully engaged with, as the path to enlightenment is one of integration rather than isolation.

The Balance Between 術 and 道
As a martial arts teacher, I find the distinction between 術 (jutsu) and 道 (dō) particularly illuminating. Often misunderstood or misappropriated, these concepts represent two sides of the same coin. 術, often translated as “technique,” focuses on practical application and survival. Its ultimate goal is to “not be there”—to evade, adapt, and overcome without being caught. In contrast, 道, translated as “the way,” seeks complete presence, a state of being so immersed that one transcends the concept of self. The balance between these two concepts mirrors the human journey: the need to adapt to the immediate while striving for the transcendent.

For example, in judo (終道), the practitioner strives to merge technical skill with the philosophy of harmony and flow. Similarly, in kendo (劍道), the mastery of swordsmanship evolves into a quest for self-mastery. The interplay between 術 and 道 mirrors the human journey: the need to adapt to the immediate while striving for the transcendent.

Embracing the JourneyWhile the ideal might be to seamlessly embody both “not being there” and “being so there that you are no longer there,” this remains a distant goal for many of us. Acknowledging this gap is not a failure but an acceptance of the ongoing nature of the journey. As the saying goes, “The journey is half the fun.”

Daily diligence and reflection are necessary companions on this path. Through our moments of being lost, of falling from the tree, we gain insights into ourselves and the world around us. These moments are not setbacks but opportunities to grow, to reconnect with the 道, and to refine our understanding of life’s 術.

Ultimately, to live as a human is to embrace the paradoxes and imperfections that define us. Enlightenment is not about achieving a state of flawlessness but about continually striving to harmonise with life’s ebbs and flows. In doing so, we remain authentic, grounded, and profoundly human.

Having fallen from the tree recently. I now begin the slow climb back up!

経験、反省、行動から築かれた豊かな人生を送っていても、迷いや過ちから免れることはありません。禅僧や聖人でさえも失敗する瞬間があります。それは悟りや知恵の欠如を示すものではなく、人間性の証です。「猿も木から落ちる」（猿も木から落ちる）という諺が示すように、熟練者でも時折失敗します。悟りとは完璧を目指すことではなく、不完全さを受け入れ、人生の流れと調和する努力を続けることなのです。

as for those who can read and decipher I offer this:
静かなる
明かり子守る
秋の道​

Pope John Paul II's caution that "man works to live, not lives to work" strikes at the heart of an unsettling reality many of us face in today's globalised world. For those of us who live and work in international settings—myself included—this tension is particularly palpable. Born and raised in Ireland, a country with its historical emphasis on community, faith, and balance, I find myself increasingly dismayed at how modern work culture, mainly imported from America, has invaded the personal lives of people worldwide. Here in Japan, a nation known for its deeply rooted traditions of harmony and self-discipline, I see this corporatisation of human identity reaching its tentacles even further into the social fabric, creating dissonance where there once was equilibrium.

The Disconnect: Leadership and the Identity of Work
Modern leadership, often dominated by those who define themselves almost exclusively by their professional titles, has created a dangerous chasm between those at the top and the majority of their workers. For many leaders, the company becomes an extension of their identity, a vehicle through which they seek success and self-worth. This mindset is not just misguided; it is corrosive. It leads to an expectation that all employees should likewise live to work, find the same level of purpose and meaning in their jobs, and be willing to sacrifice personal and family life for the company's goals.

Nevertheless, such a view is profoundly out of touch with the experiences and aspirations of most people. The average worker does not seek to find their entire identity. Instead, they work to support a life that exists outside of the office. They work to provide for their family, pursue hobbies, engage with community and faith, and cultivate a sense of self that is far more expensive than what is printed on their business card. Leadership teams, however, often need help to grasp this distinction. As a result, they enact policies and set expectations disregarding the fundamental humanity of those they employ.

The recent push for 'always-on' availability—fuelled by technological advancements—exemplifies this disconnect. Leaders who see no issue in sending emails late at night or who expect workers to be responsive over the weekend are essentially demanding that employees prioritise the company's needs over their own lives. This expectation transforms the workplace into a domain of control, colonising the mental and emotional space that should be reserved for personal reflection and family connection.

The View from Taoism and its Relevance in Japan
In Taoism, the principle of *wu wei* (無為), often translated as 'non-action' or 'effortless action', warns against forcing things to be what they are not. It speaks to the idea that harmony is achieved not through control or force but through alignment with the natural flow of life. Applying this principle to the corporate world, we see how the relentless push to overwork and overproduce leads to imbalance and suffering. People are not machines; they have a natural rhythm, an ebb and flow that should be respected.

Japan, with its concept of wa (和), or harmony, once embraced such balance in its work culture, where the team's well-being was prioritised alongside the individual's contribution. However, in recent decades, as Western corporate models have permeated the Japanese workplace, there has been a distressing erosion of this traditional equilibrium. The rise of karoshi (過労死)—death by overwork—is a tragic reminder of what happens when wa is lost, and work becomes a tyrant rather than a servant of human life.

From the perspective of Taoism, the obsession with productivity and efficiency disturbs the natural balance, creating a form of internal chaos or "disharmony". This chaos is reflected in the individual worker's mental and physical health and the overall corporate culture, where burnout and disillusionment have become endemic. The leadership teams that demand ceaseless dedication fail to realise that they are fighting against nature. In Taoist terms, they are 'swimming against the current', expending enormous energy for little gain, ultimately leading to the degradation of both the individual and the organisation.

A Multi-Religious Critique: Human Dignity vs. Corporate Control
Christianity, Judaism, Islam, and Hinduism all offer similar critiques of the over-identification with work. The Sabbath in both Christianity and Judaism insists on a complete disengagement from labour, reaffirming the idea that human dignity is not tied to continuous productivity. Islam's notion of halal and haram work practices establishes ethical boundaries that prevent work from becoming exploitative or dehumanising. Hinduism's karma yoga suggests that duty must be performed with detachment, highlighting the need to see work as a contribution rather than a defining factor of one being.

From these perspectives, the expectation that one must constantly be "plugged in" to work is more than just inconvenient; it fundamentally disrespects human dignity. To ask someone to be perpetually available, to demand that they subsume their personal life to professional duties, is to disregard the sacredness of rest, reflection, and spiritual growth. It turns people into resources to be extracted rather than beings to be nurtured and respected.

The Consequences of Modern Work Culture: Commodifying the Mind, Body, and Soul.
The insidious reach of modern work culture extends beyond the office, transforming homes into secondary workspaces and reducing relationships to fleeting interactions squeezed between meetings. The mind, once a place for creativity and introspection, becomes fixated on key performance indicators (KPIs) and project deadlines. The body, which should be cared for and cherished, is often sacrificed for long hours at a desk, leading to a myriad of health issues. The soul, which seeks meaning beyond material accumulation, is starved of the nourishment that requires time, rest, and genuine connection.

Leaders who cannot see beyond their professional identities become perpetrators of this commodification. They see people as "human capital," a term that itself is dehumanising, reducing rich, complex lives to units of economic value. This is not just a failure of leadership; it is a moral failure. A true leader understands that a company's success cannot come at the cost of its people's well-being. True leaders see their employees not as assets but as individuals with their dreams, struggles, and lives outside the office.

Reclaiming Humanity: A Call to Action.
As an Irishman working in Japan, I see this clash between different worldviews daily. I see leaders who impose an American-style work ethic on a society that once held deeply different values. I see workers who long for balance but feel powerless to resist the tide of corporatisation. Furthermore, I see, too often, the devastating impact this has on families, communities, and the spiritual well-being of people who have so much more to offer the world than what they do between 9 a.m. and 6 p.m.
We need to push back. We must reclaim our time, dignity, and right to exist as whole human beings. This resistance is not just for our own sake but for the sake of our children, who will inherit whatever culture we allow to take root. It is for the sake of our elders, who remind us that life is about so much more than the sum of our professional achievements. Moreover, for the sake of our souls, we wither when they are denied the chance to grow, reflect, and truly live.

Ultimately, we must remember that work should support life, not consume it. In that remembering, we find the strength to resist the forces that seek to turn us into something less than human. This is not just a battle for better working conditions—it is a fight for our very humanity.
こちらは、ポープ・ヨハネ・パウロ二世の「人は生きるために働くのであり、働くために生きるのではない」という言葉に基づいた、現代の職場環境に対する批判とその影響を多宗教の観点から考察した内容です。この言葉は、仕事と個人生活の境界があいまいになり、仕事が人間の存在を支配する危険性について警告しています。

現代社会では、特にアメリカからの企業文化が世界中に広まる中、職場環境が過剰に労働を求め、人々の心、体、魂の領域までも企業が支配しようとしています。特に、リーダー層が自らを職業や役職と同一視し、他者にも同様の姿勢を求めることにより、従業員との間に大きな隔たりが生じています。多くの人々は仕事にアイデンティティの全てを求めるのではなく、生活を支えるために働いています。しかし、現代のリーダーたちはこれを理解せず、仕事を人間の存在のすべてに変えてしまうような環境を作り出しています。

多くの宗教では、仕事と生活のバランスを尊重し、労働が人間の本質や尊厳を損なわないように説いています。キリスト教やユダヤ教では安息日が労働からの完全な離脱を求めており、イスラム教では倫理的な働き方を重視し、ヒンドゥー教では仕事は自己実現の一部であって全てではないとされています。道教では「無為（wu wei）」の原則を通じて、自然の流れに逆らわずに調和を保つことを説いており、労働が人間のリズムやバランスを乱すことを戒めています。

日本では、かつての和（調和）の価値観が優先されていた職場文化が、アメリカ流の企業モデルの影響を受け、過労死という悲劇を招くまでに労働が支配的になってしまいました。多くのリーダーは「常に接続されている」状態を当たり前とし、仕事と生活の境界を曖昧にしています。これにより、心がKPI（重要業績評価指標）やプロジェクトの締め切りに縛られ、身体は長時間労働で消耗し、魂は物質的な成功のみを求める環境において枯渇していきます。

筆者は、日本で働くアイルランド人として、異なる文化的価値観の衝突を目の当たりにしており、従業員が自らの時間と尊厳を取り戻す必要性を強く感じています。仕事は生活を支えるものであって、人生を支配するものではありません。この考えを守ることが、より良い労働環境を実現するだけでなく、人間らしさを取り戻すための闘いでもあるのです。私たちは人間としての尊厳を守り、仕事が全てを支配しない社会を再構築していく必要があります。

In an increasingly complex and interconnected world, the role of education is paramount in preparing future generations to navigate both local and global challenges. However, across numerous developed nations, a disproportionate emphasis has been placed on mathematics and STEM-related subjects at the expense of the humanities, social sciences, and the arts. While mathematics is essential for developing analytical and problem-solving abilities, this narrow focus has resulted in a curriculum imbalance. Recent global events, such as the COVID-19 pandemic, the rise of political extremism, and cultural shifts driven by movements such as extreme wokeism, underscore the necessity of a broader, more equitable approach to education.

The Overemphasis on Mathematics and STEM.
Global trends in education have been driven mainly by economic and technological imperatives, leading governments across Europe, Asia, and elsewhere to prioritise STEM subjects. In countries such as Japan, South Korea, and Singapore, students are rigorously trained in mathematics from a young age, often dedicating considerably more instructional time to these subjects than to the humanities. The same trend can be observed in Western nations such as the United Kingdom, Germany, and France, where curricula have increasingly aligned with global technological competence and innovation demands.

This prioritisation results in a curriculum that is disproportionately focused on mathematics at the expense of other critical subjects, such as history, social studies, and the arts. While mathematical literacy is undoubtedly valuable for fields such as engineering and technology, recent global crises have shown that problem-solving requires much broader skills and knowledge. The consequences of this imbalance are not just theoretical, but they are affecting our ability to navigate and understand the complex world we live in.

Lessons from the COVID-19 Pandemic.
The global response to the COVID-19 pandemic offers a prime example of the limitations of an overly STEM-centric approach to education. The crisis demanded not only scientific expertise but also a broader understanding of social behaviour, ethics, and history. Nations that successfully managed the pandemic often did so by blending scientific insight with solid leadership, effective communication, and a nuanced understanding of societal dynamics. This underscores the need for a more holistic education that values the humanities as much as mathematics.

For instance, countries such as New Zealand and Taiwan mitigated the spread of the virus by not only applying scientific knowledge but also by understanding the cultural and historical contexts in which their citizens would respond to restrictions. This required an appreciation of human behaviour and communication strategies—skills rooted in the humanities and social sciences. By contrast, nations that focused solely on epidemiological models and data struggled with compliance and public trust without considering the broader social implications.

The pandemic highlighted the importance of teaching students about history, social behaviour, and ethical decision-making. For example, understanding the historical responses to pandemics provided valuable insights into managing such crises' social and political aspects. A curriculum that values the humanities as much as mathematics would have allowed future leaders and citizens to see beyond the scientific data, offering a more holistic approach to crisis management.

The Rise of Extremism and the Need for Historical Understanding.
The rise of political extremism across many countries has raised significant concerns about the role of education in fostering critical thinking and historical awareness. A comprehensive understanding of history is a powerful tool in combating political extremism. From far-right movements in Europe to increased political polarisation in Brazil and India, these trends reveal the dangers of a population that is insufficiently educated in history and the humanities.

One key factor contributing to the growth of political extremism is historical amnesia. Without a comprehensive understanding of history, many people are vulnerable to misinformation and simplistic narratives that exploit nationalistic or divisive sentiments. Extremist movements often rely on distorted versions of historical events to gain support, appealing to those who have yet to be taught to analyse such claims critically. 
In Germany, for instance, the curriculum strongly emphasises the country's history, particularly the events of the Second World War. This focus on historical education has fostered a culture of remembrance and responsibility, contributing to a more informed and critical public. By contrast, countries with less emphasis on historical education may struggle to build the same level of critical awareness, leaving them vulnerable to the rise of dangerous ideologies.

Clearly, a more balanced curriculum—one that places equal importance on history and social studies—would equip future generations with the tools to critically evaluate political movements and understand the consequences of extreme ideologies. We have swung to extremism despite knowing that this is not a path we have successfully traversed in the past - sow hy, we must wonder, are we doing it again? It is perhaps worth noting that at the start of the 20th century, science held sway over education, and with good reason, as it led to advancements in medicine, industrial development and other material gains. But it likewise was witnessing the rise of eugenics, which played itself out in the death camps of the Nazis or advancing weaponry that took to the skies over Hiroshima and Nagasaki: Nothing is ever simply good or bad. It is always nuances and complex. Math alone will not alone save us or develop us. Indeed, I would argue that most of the math being taught is at a lower level, a reproduction of formula applications, and NOT mathematical thinking. They are NOT the same thing - however, I digress.

Cultural Movements and Global Identity.
The rise of global movements, such as the debates surrounding identity politics, decolonisation, and cultural heritage, further demonstrates the need for a more balanced educational approach. Movements such as #MeToo and discussions on racial justice, which have gained momentum across Europe, Africa, and Australia, require a deep understanding of history, culture, and ethics. These issues cannot be adequately addressed by mathematical or scientific knowledge alone. It is the humanities and social sciences that provide the necessary tools to understand and navigate these complex cultural movements.
Indeed, without understanding the global, moral hegemony of the US as proporgaget through most social media outlets, we continue to unconsciously assume the US moral directive is the norm rather than a normative, biased version of a potential reality—it may be worthy of consideration, but so too may others.

Moreover, in former colonial nations, such as the United Kingdom and France, the ongoing re-examination of national identity and the legacies of empire requires a curriculum that prioritises historical literacy and cultural awareness. In these countries, debates over statues, historical memorials, and the representation of marginalised groups continue to shape national identity. Understanding these issues demands a robust grounding in history, philosophy, and the social sciences—disciplines that foster critical thinking and ethical awareness.

Additionally, students must be prepared to engage with diverse cultures, histories, and identities in an increasingly globalised world. This cannot be achieved through a curriculum dominated by mathematics and science. The arts and humanities are crucial in cultivating empathy, creativity, and a broader understanding of the human experience.

The Need for a Balanced Approach.
In light of these global challenges, it is clear that an overemphasis on mathematics and STEM subjects leaves students ill-prepared for the complexities of the modern world. While mathematical proficiency is undoubtedly valuable, the global crises of recent years have shown that the ability to engage with social, cultural, and ethical issues is equally important.
Countries such as Finland, which has long embraced a more balanced approach to education, offer a model of what a truly holistic education can achieve. By integrating the humanities, arts, and social sciences with STEM subjects, Finland has demonstrated that academic success need not come at the expense of broader intellectual and emotional development.

In conclusion, it is time to reconsider the balance of our curriculum. Mathematics is essential but should not be privileged at the expense of other foundational subjects. The future demands individuals who are not only mathematically literate but also historically informed, culturally aware, and ethically grounded. Only by giving equal measure to all subjects can we prepare future generations for the diverse and complex challenges they will face in the global arena.

Japanese Summary:
世界がますます複雑で相互に繋がる中、教育は次世代を地域的およびグローバルな課題に対処できるように準備する上で極めて重要です。しかし、多くの先進国では、数学やSTEM（科学、技術、工学、数学）関連の科目に偏った重点が置かれ、人文学、社会科学、芸術が軽視されています。数学は分析力や問題解決能力を育む上で重要ですが、このような偏った焦点はカリキュラムの不均衡を引き起こしています。COVID-19パンデミック、政治的過激主義の台頭、極端なウォーク主義などの文化的変化といった最近の世界的な出来事は、教育におけるより広範で公平なアプローチの必要性を浮き彫りにしています。

数学とSTEMの過度な強調
教育のグローバルな傾向は、主に経済的および技術的要請により推進されており、ヨーロッパやアジアを含む各国政府はSTEM科目を優先しています。日本、韓国、シンガポールのような国々では、学生は幼い頃から数学の厳しい訓練を受けており、しばしば人文学科目よりも多くの授業時間を割いています。同様の傾向は、イギリス、ドイツ、フランスなどの西洋諸国でも見られ、カリキュラムはますますグローバルな技術的能力と革新の要求に適応しています。

このような優先順位は、歴史や社会学、芸術などの他の重要な科目を犠牲にして、数学に不釣り合いな焦点を当てたカリキュラムを生み出しています。工学や技術の分野において数学的リテラシーが重要であることは確かですが、最近の世界的な危機は、問題解決がはるかに幅広いスキルと知識を必要とすることを示しています。この不均衡の結果は理論的なものにとどまらず、我々が住む複雑な世界を理解し、対処する能力にも影響を与えています。

COVID-19パンデミックからの教訓
COVID-19パンデミックへのグローバルな対応は、STEM中心の教育アプローチの限界を示す好例です。この危機は科学的専門知識だけでなく、社会的行動、倫理、歴史の広範な理解も要求しました。パンデミックをうまく管理した国々は、科学的洞察に加えて、強力なリーダーシップ、効果的なコミュニケーション、社会的ダイナミクスの微妙な理解を融合させることで成功を収めました。これは、数学と同様に人文学の価値を認める、より包括的な教育の必要性を強調しています。

たとえば、ニュージーランドや台湾などの国々は、科学的知識を応用するだけでなく、国民が制限にどのように反応するかという文化的および歴史的な文脈を理解することによって、ウイルスの拡散を抑制しました。これには、人間の行動やコミュニケーション戦略の理解が必要であり、これらは人文学や社会科学に根ざしています。これに対し、疫学モデルやデータのみに焦点を当て、社会的影響を考慮しなかった国々は、国民の信頼や遵守に苦しみました。

パンデミックは、歴史、社会行動、倫理的意思決定に関する教育の重要性を浮き彫りにしました。パンデミックへの歴史的な対応を理解することは、その社会的および政治的側面を管理するための貴重な洞察を提供しました。数学と同様に人文学を重視するカリキュラムであれば、将来のリーダーや市民は科学データを超えて、より包括的な危機管理のアプローチを取ることができたでしょう。

過激主義の台頭と歴史的理解の必要性
多くの国々での政治的過激主義の台頭は、教育が批判的思考と歴史的認識を育む役割に対する重大な懸念を引き起こしています。歴史を包括的に理解することは、政治的過激主義に対抗するための強力なツールです。ヨーロッパにおける極右運動から、ブラジルやインドにおける政治的分極化の増加に至るまで、これらの傾向は、人文学や歴史教育が十分でない人口が危険にさらされることを示しています。

政治的過激主義の成長に寄与する要因の1つは、歴史的記憶の欠如です。歴史を包括的に理解していないと、多くの人々はナショナリズムや分断を助長する誤情報や単純化された物語に対して脆弱になります。極端な運動は、しばしば歴史的事象の歪んだバージョンに依存して支持を得ようとし、批判的に分析する方法を教えられていない人々に訴えかけます。

たとえば、ドイツでは、特に第二次世界大戦の出来事に関する歴史教育に強い重点が置かれています。この歴史教育の焦点は、記憶と責任の文化を育み、より批判的で情報に基づいた市民を育てるのに貢献しています。それに対し、歴史教育にあまり重点を置いていない国々では、同じレベルの批判的認識を構築するのに苦労し、危険なイデオロギーの台頭に対して脆弱になります。

明らかに、歴史や社会学に同等の重要性を置くよりバランスの取れたカリキュラムは、次世代に政治的運動を批判的に評価し、極端なイデオロギーの結果を理解するためのツールを提供します。

文化的運動とグローバルなアイデンティティ
アイデンティティ政治、脱植民地化、文化遺産に関する議論を含むグローバルな運動の台頭は、よりバランスの取れた教育アプローチの必要性をさらに示しています。#MeToo運動や人種的正義に関する議論がヨーロッパ、アフリカ、オーストラリア全土で勢いを増していることは、歴史、文化、倫理の深い理解が必要であることを示しています。これらの問題は、数学的または科学的知識だけで対処できるものではありません。これらの複雑な文化的運動を理解し、対応するためのツールを提供するのは、人文学と社会科学です。

さらに、イギリスやフランスなどの元植民地国家では、帝国の遺産と国民的アイデンティティの再評価が続いており、歴史的リテラシーと文化的認識を優先するカリキュラムが必要です。これらの国々では、銅像や歴史的記念碑、社会的に疎外されたグループの表現に関する議論が、国民的アイデンティティの形成に影響を与え続けています。これらの問題を理解するためには、歴史、哲学、社会科学の確固たる基盤が求められ、これらの分野は批判的思考と倫理的認識を育む役割を果たします。

また、ますますグローバル化する世界において、学生は多様な文化、歴史、アイデンティティと向き合う準備が必要です。数学や科学に偏ったカリキュラムではこれを達成することはできません。共感、創造性、そして人間経験の広範な理解を培うために、芸術や人文学は不可欠です。

バランスの取れたアプローチの必要性
これらのグローバルな課題

を考えると、数学やSTEM科目に過度に重点を置くことが、現代社会の複雑さに対応するための学生の準備に不十分であることが明らかです。数学的な能力は価値があるものの、近年の世界的な危機は、社会的、文化的、倫理的な問題に対応する能力も同様に重要であることを示しています。

長年、よりバランスの取れた教育アプローチを採用してきたフィンランドのような国々は、真に包括的な教育が達成できることを示しています。フィンランドは、STEM科目とともに人文学、芸術、社会科学を統合することで、学業の成功が広範な知的および情緒的な発展を犠牲にすることなく達成できることを証明しています。

結論として、我々のカリキュラムのバランスを再考する時が来ました。数学は重要ですが、他の基礎科目を犠牲にするべきではありません。将来の社会は、数学に精通しているだけでなく、歴史に精通し、文化的に意識が高く、倫理的に基盤を持った個人を必要としています。すべての科目に等しい価値を与えることで、次世代が多様で複雑なグローバルな課題に対応できるように準備することができるのです。