ABSTRACT
In communal character pedagogy, the Elders' historicised collectiveness and conceptualised humanity can be firmly anchored in community. This means that Elders' transcendental connection and symbolic collectiveness become the historical and conceptual processes of collective learning that the ontology of Aboriginality is pedagogicalised in virtues of individuals in the world/community. Exemplary models can be seen in Confucian exemplary persons, Hindus teacher-fronted figures, and Buddhist bodhisattva and these models suggest a pedagogical alliance, communal character pedagogy. As seen so far, the teacher-student dualism is tackled by the holistic and monistic approaches: Elders' collective identity, Confucius's title nominalised identity, Guru-fronted for human endeavoured identity, and bodhisattva enacted self and world. There is the bodhisattva's path called bodhichitta. Bodhichitta refers to the mind that spontaneously wishes to attain enlightenment to benefit every living being. In modern Buddhism, the five stages of training are suggested to become bodhichitta: training in affectionate love; cherishing love; wishing love; universal compassion; and actual bodhichitta.
