**Characteristics - A Concept of Educational & Entrepreneurial Excellence by Prof. em. Dr. Jürgen Zimmer** In the international discussion about schooling, certain unsolved problems come up again and again which have gone unanswered since the pedagogical reform movement in the beginning of last century. The quantitative extension of public education in many countries during the 60's and 80's has undeniably brought about a certain amount of success, but at the same time led to a large-scale spreading of qualitative shortcomings, such as high dropout levels, rigid forms of teaching, the poor relation between some curricula and reality, and an examination system blown up out of all proportion. The School for Life wants to make use of its particular profile to search for solutions to some of these problems, and point out ways to overcome them. ## 3\.1 National, international and intercultural education Intercultural education means educating for international understanding right at one's own doorstep. School for Life will be a place where children of different nations, religions, and socio-cultural origins can learn to live together in an atmosphere of tolerance and solidarity. Intercultural education means on the one hand making sense of your own culture, finding your identity in your own culture - to understand culture not as something from a museum, but a living force and source of new impulses without ripping out the old moorings. On the other hand, intercultural education includes the ability of looking beyond your own horizons to comprehend that we live in one world together, and desire to accept each other in peace and mutual freedom. In 1974 the 18th meeting of the UNESCO General Conference passed its "Recommendation for International Understanding, Co-operation and Peace and Education Relating to Human Rights and Fundamental Freedoms through the Teaching of Ethical and Humanistic Values". The School for Life intends to make its particular mark in the implementation of these recommendations, and to share its experience with other interested schools as well. In her preface to the 1986 edition of the Curriculum "World Concerns and the United Nations", developed by the United Nations, Adelaide Kernochan writes: "\[Today\] society is becoming more and more internationally, consequently the international dimensions of education are becoming increasingly important. As stressed in the resolutions and studies of the United Nations and UNESCO - Students need to be aware of world developments and their effects on people’s lives; - International education involves not only knowledge but also attitudes, values and behavior and therefore should be integral to all aspects of the school experience; - Learning about UN aims, concerns and activities can help young people to understand and participate in the growing world community." Among the basic concepts fundamental to this curriculum are "world community" and "international education". Just as for the United Nations the term "world community" explicitly does not mean a kind of world government or administration, similarly "international education" does not imply interfering with local or national education. Both concepts must be understood as an invitation "to understand major world problems and the related aims and actions of the United Nations family of organizations" (from the 'Introduction' to the curriculum). The Development Forum (Vol. XVI, No. 2, March 1986) of the United Nations reported on the development of the so-called Life-Situational Approach in the context of preschool and intercultural education in different countries, and pointed out the transferability of such ideas to the concept of international understanding promoted by UNESCO: the ideas and techniques inaugurated here can be translated and developed for international education at any level in any subject. By focusing on universal experiences, students develop empathy and a sense of the oneness of humankind. Appreciating and learning from diversity is basic to international education, no matter what the topic. Community experience can help students to understand the new internationalism - a world in which all can contribute in their own ways, where ‘we’ (not we/they) work together to better the community as a whole." ## 3\.2 Discovery learning and individualized teaching Some schools can be heard from far off: the teacher loudly speaks phrases, the whole class answers as one. Old-fashioned schools of this kind are to a large degree products of the colonial era, their classroom teaching methods still reflecting the spirit of the 19th and early 20th centuries. Teachers concentrate on covering each small portion of the fixed curriculum, and try not only to tame the horde of young lions in the class, but also bring them all to do the same thing at the same time. The style of mechanical learning employed is the most unsuitable conceivable for making sense of interrelationships, retaining what one has learned (even after the next exam), and applying knowledge gained. This is where a disastrous vicious circle of dequalification must be broken: insufficiently trained teachers behave like slaves to a detailed prescribed curriculum and force their students to reduce the great diversity of learning and experience down to the learning of textbooks by heart. When this mechanical system, which clearly contradicts the fundamental discoveries of modern learning theories, is then further underpinned by frequent tests and exams, one could even maintain that such a school is in the position of actually mutilating the qualifying potential of the next generation. Good test results achieved within this mechanism reveal very little about the ability to retain what one has learned, or creatively apply it in any given real situation. Frontal class teaching will hopefully be a seldom occurrence in the School for Life. Instead, relying on the knowledge gained in modern learning theory, a researching, discovering, active kind of learning is favored. Learning will take place individually or in small teams, and the biography and learning background of every child will be taken into account. In contrast to repetitive learning which takes place within parameters of false security (where problem presentation, solution route, and solution itself are always already known beforehand), here the learning processes are of a much more open nature. Naturally there will still be some ‘right’ and ‘wrong’ answers. But in real-life situations there are often a number of different options which have to be compared and considered before making a decision. In any case, learning in connection with entrepreneurship also means learning how to think strategically while dealing with uncertainties, practicing to take calculated risks. There is a veritable arsenal of teaching methods and forms of pedagogical organization that serve these goals: teaching in small groups, learning and acting in projects, open or informal education, orienting the time frame to the task at hand and the current project (and not the other way around), team teaching, mixed-aged groups and cross-generational learning (where it makes sense to do so). Classrooms can be transformed into learning workshops. At the same time, the limits of traditional school spaces will be dissolved: all the students will work with laptops and personal computers, and be able to communicate directly with teachers and other students electronically. Everyone will have access to libraries all over the world. In this interactive learning development, the concept of "classroom" will surpass the traditional classroom. In developing their projects, students will also be able to make use of multimedia designs, computer assisted drafting, the information highway, and graphic and desktop publishing tools. In this regard it is important to correctly evaluate the instrumental role played by electronic media: Such tools are an enormous help but not an end in itselves. Real experience is always more important than virtual reality. ## 3\.3 Education for innovative entrepreneurship ### 3\.3.1 Entrepreneurship: criterion for educational reform In many countries the relationship between the educational system and the employment system is badly out of balance. The European myth fed by its privileged past, that the educational system would prepare qualified workers and the employment system subsequently offer the appropriate jobs, has turned out to be just as deceptive a belief as the hope, for example, which university graduates harbor in developing countries, that they will automatically receive jobs in the administration of large companies or in the civil service. In view of ever keener competition on the world market, education will increasingly only then mean better jobs when people learn to land on their own feet and to create jobs appropriate to world market conditions. Among other things this presupposes that professional pedagogues - hitherto used to an almost lifelong secure march through pedagogical institutions, and usually defensive by nature - also learn this lesson for themselves and act as appropriate role models. It is not enough here to limit oneself to advancing qualified employees, as if to imply that employer qualities such as innovative marketable ideas simply fall from heaven. Instead, it is necessary to promote an education for entrepreneurial behavior, an education for economy from below which begins at an early age and perceives entrepreneurial activity less as a personal peculiarity, and more as a basic qualification of the citoyen. With this in mind, educational processes, subjects, and institutions can become counter-productive problems in themselves: the processes, as long as they adhere to a type of learning which barely accounts for the uncertainties of learning in real situations; the subject matter, as long as they ignore and suppress key problems of life under difficult conditions; the institutions, as long as they tend to represent the opposite of an entrepreneurial model in regard to structure and organization. "The weakness of our education system", said I. Patil, Director of the Institute of Management Studies of Bombay University, "is that it does not prepare young graduates for self-employment and business entrepreneurship. It encourages the students to follow the tradition of job seeking." Hernando de Soto, the Peruvian economist whose research work on the importance of the informal economic sector has attracted worldwide attention and in the meantime led to practical political measures in a growing number of developing countries, argues that relevant portions of economic income are produced in the informal sector, and that in order to release economic potential, legal barriers must be removed (dismantling administrative obstacles in founding companies and awarding property titles), and a decisive change made in the education system. The entire structure and program of colonial-style schools counteract the entrepreneurial potential of the majority of the population. As it is, one could argue with de Soto that aspiring countries on the development threshold can just bear this sort of education system, because the learning opportunities of the economic environment are large enough that graduates can complete their actual apprenticeship out in the world. Aware of this chance, they don't run much of a risk of becoming permanent youths at some pedagogical institution. De Soto's vision of converting schools and universities into business enterprises and making entrepreneurship the decisive criterion for educational reform is finding increasing acceptance. The School for Life will serve to create a culture of entrepreneurship with its program (the curriculum) as well as with its organization and structure (the setting). Entrepreneurship is understood here as a fundamental force in the socially and ecologically responsible formation of the world: ethics pay. The enterprising School for Life will be trying to promote from childhood on is a visionary who recognizes a problem, develops an entrepreneurial idea arising from it, and tests and implements that idea on the market. The School for Life will support children, adolescents, and involved adults in further developing entrepreneurial ideas. It is a resource for the generation of such ideas - the plan is to realize projects locally with local partners, hence contributing to community development. It would certainly be desirable when students who have graduated from the school take their ideas with them as spin-offs to be implemented elsewhere. The few countries that have recently made entrepreneurship a matter of educational policy usually begin at the university level. In the USA many professorships for Entrepreneurship have been set up, and business schools - foremost Babson College - are now offering Entrepreneurship programs. In Europe, such initiatives are represented by facilities such as the Centre des Entrepreneurs der Ecole Superieur de Commerce in Lyon, the British Durham University Business School, or the Laboratory for Entrepreneurship at the Free University of Berlin.. ### 3\.3.2 Innovative entrepreneurship A good idea is the best venture capital. And: small is more efficient. Here lie the chances of entrepreneurs from below, the chance for the small fry against the big fish, to take over a chunk of territory. New small businesses create new jobs. Respect is due to those who can create his or her own place of work; even more recognition is earned by those who go further and also create jobs for others. Creating jobs is not the norm, but rather the exception. Innovative entrepreneurship education focuses on those entrepreneurs who develop and realize ideas for improving the quality of life, who invent a meaningful service or a more intelligent product. In analyzing biographies of entrepreneurs it is striking to note that the great majority of people who risk the big jump into entrepreneurial business were already possessed by certain ideas ever since their childhood, and so developed a craze as well as the power of deep reflection, with the addition of imagination and tenacity to implement these small visions. Most of them made their first entrepreneurial experience in a microcosm, doing business on a small scale, witnessing a market response to their ideas and feeling strong personal gratification throughout. The power of reflection means the process of repeatedly dealing with an idea, "fiddling" with it, refining it, evaluating the experience and reactions of others, responding to an urge to design and develop. According to Peter Goebel, who has studied the biographies of numerous young entrepreneurs, reflection of this sort can be experienced as a kind of intoxication, making work deeply enjoyable. Idea formations emerge, whose inner logic is researched with increasing exactness, until implementation becomes a calculable risk. Mavericks are needed, children and young people who feel a strong impulse to act creatively and independently, and who are not prepared to be neutralized by pedagogical occupational therapy. The analysis of entrepreneurial biographies also makes clear that many had trouble in school as children, experiencing difficulties with the regimentation of their desire for independent thinking, and bothered by constant interruptions to their urge to follow their own ideas. Such people often had to struggle against adverse circumstances in order to stick to their own designs and their implementation. Pedagogues in traditional schools as an early hindrance to entrepreneurship? Entrepreneurial qualifications are not to be equated with management qualifications. The training of managers aims at creating dependent employees who can rationally implement certain prescribed goals. A manager, no matter how good he may be as an organizer, is not yet an entrepreneur who opens up new horizons. A capable businessman will consider such problems as environmental pollution, chemicals in food products, and the situation in developing countries, and take these issues into account in decision-making. He will attempt to deal with social problem areas and trends, as they are often better recognized by outsiders and non-conformists. New ideas shift the point of view of reality, and often enough creative persons are thought to be crazy. A young person who recognizes social problems, confronts them and wants to do something practicable about the situation, is to some extent comparable to an artist. Just as in art, where innovative performance not unseldomly demands a certain obsession with an idea, and like an artist, who wants to project his own style to the world, an entrepreneur with a new idea, product, or sales form must often withstand a phase of social rejection. Again and again one hears about such chapters in the personal biographies of great artists and writers as well as famous entrepreneurs of the first generation. This phase, often bringing with it personal sacrifices, daring experiments and the pitying smiles of the establishment, develops into a stimulus and sense of risk in the life of an artist or entrepreneur. Without such uncertain beginnings, when new ideas are developed and promoted despite obstacles, demanding much in the way of courage and stamina in the face of odds, later success is generally not forthcoming. The quality of the entrepreneurial idea is of decisive importance here. Whether one can become successful on the market or just keep above water, hence resorting to elbow-shoving and the use of many little swindles and tricks, depends largely on the quality of the concept offered in the first place. The figure of the entrepreneur in scholarly literature, even in the literature of economics, is strangely ignored. Even Joseph Schumpeter, the theoretician of entrepreneurial behavior, says very little about the necessary qualifications, and instead studies the connection between business cycles and the increased appearance of innovative entrepreneurs. Nevertheless the respective literature includes a few illuminating facts. One of the most apt descriptions talks about the discovery of what is already available. To discover what is already there means that it is not uncommon for successful business founders to return to ideas which have long been known, but which can be transferred in some way to a new context, in new combinations, or to a new area. The lay-person's idea that it is always great inventions that lead to new successful business enterprises is to the most part a wrong one. Schumpeter made a difference between inventions and innovations. The great inventions are often not marketable for a long time, have many small defects, and thus easily fail in the first attempt because they are technically immature; other inventions are not recognized as to their potential importance, or at least not accepted at first by consumers. An example from the recent past is the telefax. This invention has been around for a long time, yet in the past few years it has been introduced worldwide with enormous success by completely different companies than those who invented and originally tried to market the technology. We are talking about the new ordering of existing knowledge, to rubbing this knowledge against the grain, or the transfer of familiar ideas to completely new areas of application. This is a field in which the whole educational system need not consider as strange territory. To recognize specific skills and talents and promote them accordingly, to understand and accept individual characteristics of a growing person, has long been the concern of pedagogical endeavors. The innovative entrepreneurship education of the School for Life intends to work with future and currently budding entrepreneurs from the student body and neighborhood. Business Administration does not stand in the forefront, but the development of ideas and visions, including their realistic implementation. ## 3\.4 Education for intelligent modesty Normally the business will have bottom line in which being considered from cost and profit of business operation. In order to educate students to be the entrepreneurs in the future, it is necessary to consider the environment, resources, and the happiness of the individual and society which is not necessary be money of material. This happiness is not derived from consuming but is derived from precepts, concentration, and wisdom. This happiness will emphasize in efficient production to reduce the waste and to save resources. The profit or material return will not be the main issue but the strong community that supporting each other will be the main issue for peacefulness of the society. The aim is: discovering the quality of intelligent modesty. The market does not have to mean that needs must always be elaborately stimulated and that we must become slaves of an ever more relentless spiral of consumption. The market offers a chance to make enlightened and economical use of scarce resources. When teen magazines spend most of their time informing readers what’s "in" and what’s "out," when teachers do not draw their students’ attention to the topic of fashionable obsolescence, when parents capitulate before their children’s fixation on computer games, then it is time for what Buddhism calls happiness - a process of creating awareness that allows adults and their children to realize that quality of life does not come about through the accumulation of more and more high-tech products, but rather, for example, when people overcome their speechlessness, rediscover their neighborhoods, express their feelings, or become artistically and entrepreneurially active. Entrepreneurs as artists who contribute to the enrichment of life do not create mountains of garbage or drive the production of products through the roof, but devote themselves to non-destructive areas. Entrepreneurs in the spirit of intelligent modesty become inventors and supporters of products and services that put a stop to overproduction and the squandering of resources, and so ensuring that quality of life is increased rather than reduced. If the actions of the western countries were more strongly influenced by such intelligent approaches, then the people of the newly industrializing countries, still marked by the after-effects of colonialism, would find it easier to rid themselves of the final remnants of the inferiority complex that drives them into a spiral of consumption and fixation on the western style of life. Asian cultures have enough resources of their own to develop a distinctive quality of life sufficiently special and attractive that entrepreneurial initiatives of the future could draw on cultural diversity in the tertiary sector as well in the quaternary (one need think only of philosophy and religion) and serve to promote diversity at the same time. This opens a way forward to futures that could be more fascinating than the previous guiding principles of the type "mine is bigger than yours" or "I want one of those too." Intelligent modesty requires education, comprehensive understanding of the world, the aim of undertaking one’s own life, a search for the self, and cultivating curiosity about trips to the center of the world. Entrepreneurs who submit to the insight of the finitude of natural resources are not divorced from the market but well in advance of it when they concentrate on the development of high quality understood in such a way. In the process they can place their faith in the dialectic of the enlightenment, in the growing unease of customers who still believe in the dangers of environmental exploitation, who are at least interested in the re-use of packaging, and who desire and can be provided with information about where to find the best of all products and be satisfied with it for the rest of their lives. The cul-de-sac from which we must escape is familiar: even with higher consumption there will still be fewer and fewer jobs because increasingly efficient machines are taking on more and more human work. Needed are entrepreneurial initiatives in other areas, initiatives by artists, creative scholars, philosophers, and non- conformists. They have to replace the dummies that are not only shy of competition but also colorless in their ideas about how we can reshape the world so that it does not become a junkyard of civilizations. ## 3\.5 Community education The community orientation, the opening of learning venues to the social environment, the interpretation of learning as participation in local development, the connection between learning and community development all act as bridges between the situation approach and community education. Community education involves a holistic approach which supports the learning in, with and for the community. It counts on self-reliance, mobilizes the power of communities and focuses them on sustainable development, on the solution of social, cultural, technological, economic and ecological problems. All the social and all the age groups of the population can be involved. That is why community education overcomes the separatism of "hyphen-pedagogies", when the project allows it; it is more than just adult education or vocational training. It works in an integrating way. The key problems and situations of the people in the community are the starting point of the learning processes. As key themes, many of these problems and situations have more than just a local meaning, they also contain supra-regionally relevant parts. The search for local alternative forms of energy can be a contribution to preventing global climatic changes. Many local problems (with their global aspects) cannot be solved without the supporting approach or community education. This is true for family planning just as much as dealing with our natural resources in a responsible way. Community education is never just education, but always organization and action as well. Thus the application of acquired knowledge and abilities in complex real life situations becomes an integral part of the learning process. Not only is the subject the point of concentration, but also the situation that should be dealt with and improved. That is why community education never just aims at the qualification of people, but also at a constructive dealing with the reality in which these people are living. Community education is an answer to specific weaknesses of institutions and curricula in the formal education sector. Learning as participation in sustained development does not need any artificial motivation. It is easier to put new insights into reality. Academic knowledge is used for concrete problems and not taught in an alienated form. Community Schools are referring to local needs with their curriculum, they reconstruct the relationship to the neighborhood and lead children and adolescents at an early point and more intensively than traditional schools to social fields of action. Community education contributes to an opening of educational institutions to social action fields without being fixed to educational institutions. Here it is accepted that important social learning processes are taken beyond the walls of educational institutions. Community education thus means interventional learning in the polis, and interprets pupils as socially, economically, ecologically, and politically active members of the community. Such education ascribes to the point of view expressed at the UNO 1992 in Rio, that necessary sustainable development can best be attained when problem solutions are implemented at a local level and carried out by many people. Impulses are generated at the local level as well, which call for the participation in the solution of global problems. Community education means empowerment, and is dedicated to the idea of participation, in which both learners and teachers are subjects of local conditions and development; the acquisition of new knowledge takes place within an authentic process of experience. To make these processes easier, pedagogical institutions will be opened and networked with learning venues and resources within the community: community schools are in expression of this intention. One can distinguish between more pragmatic and more decisive versions of the community education approach - they range from an inexpensive multiple usage of previously purely school-dedicated buildings to combining community education with community business. If one ascribes to the principles of the Treaty on Environmental Education for Sustainable Societies and Global Responsibility as it was passed at the Environmental Summit Meeting of UNO in Rio, then sustainable human development cannot be achieved without working in conjunction with the economy, environmental ecology, and community education. A particular goal of the School for Life's community education approach is to explore how the community school can itself become an open learning community and, at the same time, become a focal point for enabling, supporting and connecting other learning communities within a larger learning system. Ever since the Jomtien Conference in 1990, UNESCO has tried to promote community schools worldwide. However it had to come to the sobering conclusion that, in no small number of cases, there was a misunderstanding about what exactly a community school is. At any rate it is not simply a conventional school which has been built and is supported by the community. Rather, community schools which have earned the right to the name develop with the following characteristics: - They integrate school and adult education: day school and adult school do not only share the same space, but work together conceptually as well. The schools are public schools (often with an open, project-oriented form of teaching) and especially offer additional courses and activities in the afternoon and evening for certain age groups or mixed age groups. Such offers are directed towards children, adolescents, families, and neighbors. - They thus make their resources (classrooms, workshops, kitchen, assembly, sport facilities) available to their new clientèle. These schools are used multi- functionally: as school, adult education venue, recreational facility, advice bureau, and base for self-help. - They are networked with the municipality or rural district, develop satellites, and work together with public facilities, companies, and groups of all kinds. They increasingly react to incidents, problems, and topics arising from the social environment, and develop a local profile on issues. - They work against various forms of segregation: the segregation of old and young, natives and foreigners, handicapped and non-handicapped, between school insiders and outsiders. - Aside from teachers and adult educators and lay pedagogues, people from the neighborhood with special knowledge and skills work at the school. Community schools are in the position to do much in the way of reducing the alienating experiences of children and adolescents regarding the institution of school. This also applies to families and neighbors, especially in multicultural school districts. Community schools are considered to be an important part of social and infrastructural development, since they support neighborly relationships and promote self-help. They can develop close social networks and stimulate and promote the formation of a school community. Real-life problems are not kept out of some hidden curriculum, but rather confronted and dealt with. Cross-generational experiences are promoted, and isolation and loneliness counteracted with participation in joint projects. The pupils and adults participating in designing the program increasingly experience that the school and neighborhood are involved with their concerns. The School for Life is by nature an Open Learning Village, consisting of an ensemble of different learning venues. Consider the relationship of the whole school, the Centers, and the communities involved in the network: they participate in projects with each other and their environments in a constant creative relationship. ## 3\.6 Value education The School for Life assumes a consensus concerning basic values of a democratically organized community. Children and young people can claim the right to handle situations with increasing autonomy and competence; at the same time they are challenged to show solidarity with others or act with ecological responsibility. The School for Life can be considered as a polis in the sense borrowed from ancient Greece: a small-scale model of a democratic state. The pupils increasingly take over functions and responsibilities and share these with the adults. Life in the Open Learning Community offers many chances of bringing a strong sense of self and an equally strong sense of community into a healthy relationship with each other, and preparing decisions by means of a democratic process of consensus building. Democracy does not exclude leadership - on the contrary, democracy depends on good leadership. Business enterprises also need strong leadership and the loyalty of their employees, but it is to the advantage of any business to keep up a meaningful dialog with its teams. The leading international boarding schools, founded by such personalities as Kurt Hahn, have long recognized the pedagogical opportunities offered by communal life. There are elected offices and duties, school parliaments and school speakers. Politics is learned by assuming responsibility in the community. The pupils will live separately according to sex, but not according to ethnic or cultural heritage. Tolerance and respect is thus a highly valued virtue. Social responsibility is practiced, for instance, by work in some social or technical service such as a rescue service, the school fire department, technical relief organization, social services or environmental conservation service. The members of the Open Learning Village will orient themselves on social virtues represented by universal ethics that can be understood by people of various social and cultural heritage. Among such universal truths are for instance values such as respect for others, the innate worth of every human being, truthfulness, respect for nature, fairness, the readiness and ability to help, consideration and attention of others, willingness to work and achieve, a modest bearing, the ability to abstain and aspire to a certain intelligent asceticism, peaceable behavior, solidarity with the weak, perseverance, and the ability, as Kurt Hahn puts it, to learn to assert yourself for something you think is right "in spite of discomforts, dangers, boredom, momentary impulses, or stress, in spite of the scorn from others, in spite of general skepticism." The School for Life will support children, adolescents, and adults to practice their own religion and learn more about it in religious classes. The experience of one's own religion can lay the foundations for respect and tolerance of the religious convictions of others. ## [Concept](https://phuketer.com/s/00000600/wiki/196/concept) Chapters - **[1. Little History School for Life Chiang Mai](https://phuketer.com/s/00000600/wiki/210/1-little-history-school-for-life-chiang-mai)** - **[2. At First Sight](https://phuketer.com/s/00000600/wiki/209/2-at-first-sight)** - **[3. Characteristics](https://phuketer.com/s/00000600/wiki/208/3-characteristics)** - **[4. The Family Concept](https://phuketer.com/s/00000600/wiki/207/4-the-family-concept)** - **[5. Kindergarten](https://phuketer.com/s/00000600/wiki/206/5-kindergarten)** - **[6. Schooling and Deschooling](https://phuketer.com/s/00000600/wiki/205/6-schooling-and-deschooling)** - **[7. Learning Through Life](https://phuketer.com/s/00000600/wiki/204/7-learning-through-life)** - **[8. The Seven Centers of Excellence](https://phuketer.com/s/00000600/wiki/203/8-the-seven-centers-of-excellence)** - **[9. Think Tank and Master Workshops](https://phuketer.com/s/00000600/wiki/202/9-think-tank-and-master-workshops)** - **[10. The Setting](https://phuketer.com/s/00000600/wiki/201/10-the-setting)** - **[11. Teachers](https://phuketer.com/s/00000600/wiki/200/11-teachers)** - **[12. Guests](https://phuketer.com/s/00000600/wiki/199/12-guests)** - **[13. Partners](https://phuketer.com/s/00000600/wiki/198/13-partners)** - **[14. Transfer of innovation](https://phuketer.com/s/00000600/wiki/197/14-transfer-of-innovation)** - **[15 ](https://phuketer.com/s/00000600/wiki/196/concept#15.-attachments)[Source PDF (external site)](https://school-for-life.org/wp-content/uploads/2021/02/SfL-Konzept-2003-2016_fin-1.pdf)** School for Life, 185/3 Moo 4, T. Pameing, Doi Saket District, 50220 Chiang Mai, Thailand Tel. +66 53 248194