Category Archives: adult learning

Make Free Play Great Again

FreePlay-April 17-2016

Free Play’s ethic, as I understand it since 2002, is to integrate a wide variety of motivations to participate in our ongoing experiment. This does include integrating those who are primarily concerned with winning, and concerned with their own performance, but this ethic is not congruent with imposing one’s own competitive ethic on one another. Everybody gets to play and do their own thing as long as this doesn’t poison the very ethic under which we successfully integrate this great jumble and mash-up of aspirations.

This game is in no way, primarily or secondarily, about winning/losing. Free Play Softball is about spontaneously self-organizing to provide a deeply human opportunity for PLAY and PLEASURE and big hearted, freely enjoined, FUN.

Blue-Cap-1080

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Pareto Trap

Pareto-Trap

Years ago I offered to a musician I was working with (what struck me at the time) to be a commonsense insight: spend your time leveraging your fans who get it and much less time trying to convince every last person to like your music. We then discussed the powerful draw the unconverted have on the creative person’s aspiration to have their creations liked.

At the time, my sense of marketing music was attached to three ideas, (1) think globally, act locally, (2) thoroughly understand what any middleman does, and what is in it for them (3) Who gets it? Always be mindful of the 80/20 Rule.

The 80/20 Rule, the Pareto Efficiency, suggests that in any deployment of resources, such as personal time and energy, there are optimal, and, sub-optimal matchings. If one spends time on converting hard cases, that time is lost forever. But, it could be spent converting both easy cases and strong ‘leaners.’

(Although I don’t work in the music business anymore, I would add a fourth principle to my simple foundational set: (4) Any minute spent on “A” cannot be recovered to spend on [B]. Time is lost forever.)

A friend described the proliferation of dating dead ends and asked me how much a hard dating case should be indulged. She described a stereotypical kind of prospective romantic partner: afraid to diligently pursue deeper connection.

(her) When does one give up?

(me) As soon as you realize the person is combining fear and lack of self-awareness.

(her) This often pops up on the first date.

(me) Better you find out sooner, rather than later.

(her) Harsh suggestion!

(me) 80/20 Rule. After all, the optimal efficiency is realized when you are having a first date with a self-aware man who is fearless about partnering.

PARETO TRAP >my term :-)

The Pareto Trap, a construct of critical cognition, states that systemic feedback in some occasions of Pareto inefficiency will reinforce that the negative subject is all there is.

We only have customers with problems.

There are only scared man-child single men.

This follows from the inefficient deployment of cognitive resources that experientially accrue and come to bias the operative system self-awareness.

To break the Pareto Trap, in the dating example, means to spend less time with unlikely candidates; and, assuming such candidates represent a substantial majority, it may be most efficient to knock each out of contention for the sake of maximizing an encounter with a rarer, likely candidate.

(As several of my close friends know, at least this is an experiment one can do.)

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System Attractions – Seek simplicity, and distrust it. (A.N. Whitehead)

Complex Matrix

What follows is brief foray into a schematic phenomenology about what comes easy and what comes hard. Ha! Don’t bother googling schematic phenomenology!

Complex Matrix 2

This schema is a picture of my general meaning-making relationship to two joined aspects of any system. This schema summarizes this relationship, so, it represents a Hard Simplicity itself. The schema is simple because it summarizes complexity and leaves out a lot of detail, it is hard because it isn’t in the least bit self-evident. If it needs explanation, it is to a degree, hard,

Imagine there is an axle at the intersection of the axis, and, so the matrix itself can revolve. The schema captures the usual starting configuration for me in the ecology of a human system. By way of explanation, more information is needed. So: I’m a very forceful intuitive and I tend throw myself right into such a human system. That this system is by definition complicated, and that the full grain of its complexity is not revocable, means, in summary, that, often, this complexity is hard for me to see. The negative habit is: I do not, literally, at the beginning, naturally care enough,  to see the fine grain of complexity. Bull, meet china shop.

At the same time, I have natural access to proven tools which allow me to discover and integrate systems elements, operations and data. This personal process operates on the continuum marked between Simple-Hard and Simple-Easy. Simple-Easy is the most accessible, is easiest for me. But, it isn’t satisfying, so I knock at the door of Complex-Easy.

What could be easier than that, right? And yet, maintaining simplicity is not only difficult, it is often ill-advised. In virtually any context—business planning, software development, pizza making—the immature simplicity associated with first drafts, early prototypes, and initial versions tends to be unsatisfyingly empty. Such partial solutions are necessary starting points but inadequate as final products because they lack the essential qualities found in more mature versions. Keeping things simple impedes progress, which is why we add things to our designs. We make them more complicated in order to make them better. It is only when we go too far that an epic level of complexity makes the final product unusable.

And this is where things can get a little tricky. Just because there is such a thing as too simple and such a thing as too complex does not mean the best solution sits in a mythical sweet spot between simplistic and complicated, as if the territory in question could be represented by a single straight line. Reality is more complicated than that, and straight lines seldom make for interesting journeys. There are bends in the road we need to be aware of. If we overlook them we’ll either end up following the road to a bad part of town or jumping off the tracks entirely. Dan Ward, The Simplicity Cycle: Soda, Swordsmen, and Road Maps | Simplicity Manifesto pdf

Attention and practice allow me to rotate the Hard-Complex into the realm where my proven tools are effective. Still, I’m not able to effectively drive my meaning-making and understanding of the Hard-Complex into the brightest light where, and at which point, my most positive and practiced tools for systems awareness are always a snap to access.

Rotation is not metaphoric in this respect: the polarities of the schema reflect that attention is largely deployed, and its focal point guided toward, the direction of the single poles of these basic classes. Where one side comes into greater resolution, the other side recedes.

There is a reflexive third order cybernetic aspect too: self-observation verifies that this blind spot exists when I turn my attention toward the deep grain of my own self-system.

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Moral Perception

Paysage avec Orion aveugle cherchant le soleil - Nicolas Poussin -  1658

Paysage avec Orion aveugle cherchant le soleil – Nicolas Poussin – 1658

What can we learn from Buddhist moral psychology? Jay L. Garfield (excerpt from Engaging Buddhism: Why it Matters to Philosophy

It is hard to avoid the conclusion that perception itself is morally charged. If I see women as tools, or Latinos as fools, the damage is done. That perception involves the formation of intentions that are morally problematic on their face, and that lead to harms of all kinds. Perceiving in that way makes me a morally reduced person. If, on the other hand, I perceive people as opportunities to cooperate, or to provide benefit, I perceive in a way that involves the construction of morally salutary intentions, good on their face, and productive of human goods. For this reason, much Buddhist ethical discourse eschews the articulation of duties, rules or virtues, and aims at the transformation of our mode of perceptual engagement with the world. Moral cultivation, on this view, is the cultivation of a way of seeing, not in the first a instance a way of acting.

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Yet, We Converse With Each Other

Hexagram44
Hexagram 44
Your name or your person,
Which is dearer?
Your person or your goods,
Which is worth more?
Gain or loss,
Which is a greater bane?
That is why excessive meanness
Is sure to lead to great expense;
Too much store
Is sure to end in immense loss.
Know contentment
And you will suffer no disgrace;
Know when to stop
And you will meet with no danger.
You can then endure.

QUESTIONS

What is your personal ideology, and, how does it track back to its source in your personal culture?

Do we not construct somewhat congruent collections of best explanations?

Everybody lives in their own subjective world, or, not?

PROVISIONS

Every individual is dedicated in explicable and inexplicable ways to their favorite: dispositions, habits of thinking and feeling, heuristic tools, automatic responses, etc..

Individual comprehension of what are apparently objective features of the world are: variable, often warrantless, and, these comprehensions are, finally, usually subjective..

The common ground is not itself beyond the intersubjective field.

Each person over time develops, tests, refines, and deploys, their unique folk psychological ideology and toolset.

Often this bundle of suppositions and provisional abductions about, for example, how one’s own mind and other mind’s work, is utilized as the first->second order means to understand another person. It is deployed as if it is comprehensive and commensurate to the task of understanding this other person.

This normal attitude and approach is used by many people who are innocent of its origins (from within their personal culture, subjectivity.)

As a practical matter, eventually meeting the challenge posed by hoping to develop accurate interpersonal and intrapersonal construal requires the negotiation of each other’s self conception, self conception in contexts, language, concepts, suppositions, and, linkages and intrinsic networks, and, all the other potential features of subjective deep beingness. Hey, these considerations are truly, mine alone!

Hexagram 44. Don’t negate me bro for the sake of flattening me so that I may tumble along in your own 2D world. If I wanted to be in your world, I’d have to have been you.

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Touch Recognition

Stephen Calhoun, artist

Gemini’s Sense of Humor (2016) 38×44″

Around the middle of January I received an email from a stranger. This happens often. The question about such emails is: will it sort into the box labeled Serendipitous Contact, or, Internet Scammer?

This one ends up in the former box. Its author had been urged to visit my art web site by a friend from my Vermont chapter. In her email she wrote: I have not begun to plumb the depths of your site, but I am grateful to learn the word pareidolia. I create art and music that is pareidolic (word?) in process. Previously, I have just called it “clarifying the images”. Thanks for the new vocabulary. When I googled pareidolia, I also learned the word apophenia. Also a great phenomenon.

J.S. hipped me to the artist Remedios Varo. Fantastic!

via Wikiart

via Wikiart

She suggested I might correspond with her friend, Genese. She described her friend: She has a great mind, and the spirit of a wild sprite.

Pareidolia, Seeing Patterns, Making Meaning – Genese Grill

Here are two excerpts from longer, and essential, posts. Ms. Grill doesn’t publish posts often, but when she does, her consciousness lights up her subject matter.

AN APOLOGY FOR MEANING The artist, as the “creative subject” par excellence, re-vivifies stale images and ossified words, dissolving the fixed relations and drawn boundaries around entities and forging new meaningful connections between materiality and imagination, individual particularity and archetypal abstraction.

CORRESPONDENCE AND DIFFERENCE A sense of what is beautiful, evidently, is at least somewhat natural and universal. And the works of art or ritual made with this sense of what is beautiful still resonate with a mysterious significance, even if we today cannot fully understand or believe in the things that were sacred to the people who made them. Translation across time and cultures is needed for a more approximate comprehension of the objects, but something very powerful, something powerfully familiar is present even without a struggle. What we want is to maintain the strangeness, while approaching a comprehension. What we must avoid is to diminish difference in the interest of a complete and total correspondence.

I haven’t taken up L.S.’s suggestion. I will. The outreach recently coming my way through the serendipitous transmission has tipped a bit, and so it will be my own effort which brings it back in balance.

Why? Is the highest artistry given in the penetrating and receptive engagement of intracommunicating being?

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Art Meets Science & Spirituality in a Changing Economy

1990 Amsterdam

Published on Nov 26, 2013
Part 1: “FROM FRAGMENTATION TO WHOLENESS” This film features the Dalai Lama speaking on the nature of mind and on his personal feelings as leader of the Tibetans in exile, the physicist David Bohm, who explains his theory of the “implicate order”; and interviews with artist Robert Rauschenberg and Russian economist Stanislav Menshikov. Artists, scientists, spiritual leaders and economists gathered in Amsterdam in 1990 to explore the emerging paradigm of a holistic world view and the implications for a global economy. The five day confernce was inspired by the artists Joseph Beuys and Robert Filliou, and manifested by Louwrien Wijers, who called it a “mental sculpture.”
Part 1/5: “FROM FRAGMENTATION TO WHOLENESS” (Dalai Lama, David Bohm, Robert Rauschenberg)
Part 2/5: “THE CHAOTIC UNIVERSE” (Ilya Prigogine, John Cage, Huston Smith)
Part 3/5: “CRISIS OF PERCEPTION” (Francisco Varela, Mother Tessa Bielecki)
Part 4/5: “THE TRANSORMING WORLD” (Rupert Sheldrake, Sogyal Rinpoche, Lawrence Weiner)
Part 5/5: “THE SHIFTING PARADIGM” (Marina Abramovic, Fritjof Capra, Raimon Panikkar)
PLAYLIST “Art Meets Science & Spirituality in a Changing Economy”

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Cube-O-Probe: How to Work With a New Team

Cube-O-Probe

Classic four square CoP roll. The so-called heavenly quadrants are above the center, and the hellish quadrants are below.

This is a very clear and direct roll of the Cube-O-Probe, framed by the intention,

Give me crucial hints about working with the new team.

My reflections on it clarified for me the necessity of allowing the wise ones to have their say and impact, trusting their wisdom for the sake of my own development, understanding that the project aims for my own stability–but that it is not yet an obvious possibility–and, my sense that I need to mediate my own inquisitiveness.

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Co-Incidence? experiential learning Cycle and Adventist Theology

Kairos devo

As I understand it, the most simple definition of a contemporary Kairos moment is: the moment at which the inborn Christological consciousness is instantiated as an active essential commission.

In adventist theology, the two perfect instances of Kairos were the birth of Christ, and, his resurrection.

graph-of-time

(See: Myth, Faith, and History in the New Testament
Author(s): Paul L. Hammer
Journal of Bible and Religion, Vol. 29, No. 2 (Apr., 1961), pp. 113-118)

Kolb-Model

Meanwhile, it is notable that my colleague David A. Kolb’s constuctivist-cognitivist learning cycle echoes the schema of the Kairos moment.

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Nora Bateson: Between generations: gaps, links and learning

Università degli Studi di Milano – Bicocca

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Slow, Steady, and Permanent

Your half hour will be well spent in a close engagement with the thought of Mr. Varela.

Recovering Common Sense
The tacit assumption behind the varieties of cognitive realism (cognitivism, emergence, and the society of mind) has been that the world can be divided into regions of discrete elements and tasks. Cognition consists in problem solving, which must, if it is to be successful, respect the elements, properties, and relations within these pre-given regions.

This approach to cognition as problem solving works to some degree for task domains in which it is relatively easy to specify all possible states. Consider for example the game of chess. It is relatively easy to define the constituents of the “space of chess”: there are positions on the board, rules for movements, turns that are taken, and so on. The limits of this space are clearly defined; in fact, it is an almost crystalline world. It is not surprising, then, that chess playing by computer is an advanced art.

For less circumscribed or well-defined task domains, however, this approach has proved to be considerably less productive. Consider, for example, a mobile robot that is supposed to drive a car within a city. One can still single out in this “driving space” discrete items, such as wheels and windows, red lights, and other cars. But unlike the world of chessplaying, movement among objects is not a space that can be said to end neatly at some point. Should the robot pay attention to pedestrians or not? Should it take weather conditions into account? Or the country in which the city is located and its unique driving customs? Such a list of questions could go on forever. The driving world does not end at some point; it has the structure of ever-receding levels of detail that blend into a nonspecific back- ground. Indeed, successfully directed movement such as driving de- pends upon acquired motor skills and the continuous use of common sense or background know-how. (Chapter 8, The Embodied Mind)

Varela passed away in 2001. What would he think about self-driving cars, and self-navigating drones? On one hand, he would no doubt be impressed by the effective programming underlying the operational flexibility in such robotic machines. On the other hand he would have every reason to remind us about the inherent uncertainty in particular task domains.

Embodied Cognition Stanford Encyclopedia of Philosophy

Archive.org full text Francisco J. Varela, Evan T. Thompson, Eleanor Rosch The Embodied Mind Cognitive Science And Human Experience MIT Press (1993)

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Contexting

DIFFUSION from Kouhei Nakama on Vimeo.

Let the lover be disgraceful, crazy,
absentminded. Someone sober
will worry about things going badly.
Let the lover be.

version of Rumi by Coleman Barks

Years ago at a workshop South African composer and instrumentalist Abdullah Ibrahim asked the class,

What makes the music?

Nobody had a ready answer in a classroom full of musicians. Dr. Ibrahim went on to challenge the class about the nature of the so-called instrument. What is it, really?

I also recall Alan Watts asserting:

What the planet earth does is: people. It peoples.

For my own part, I’m all over the idea that what we do in making partial sense of what we are doing with where we are at, is neatly addressed by the conception of:

interfacing contexting


Stephen Nachmanovitch’s Youtube channel

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Mindscapes

Learning to Dance In Bali from Fabio Peres on Vimeo.

heterogenistics | Professor Magoroh Maruyama

Endogeneous research::Research done by “objective” researchers coming from the outside suffers from several problem such as epistemological, cultural and social prejudices, misunderstanding due to different background and experiences etc. Endogeneous reseach on the other hand is research conducted by “people on the inside” i.e. people with an understanding of the social and cultural codes that exist in the community studied.

Mindscapes::A structure of reasoning, cognition, perception, conceptualization. design, planning, and decision making that may vary from one individual, profession, culture or social group to another.

Mindscapes (Epistemological Types)

H-type I-type S-type G-type
homogenist heterogenist heterogenist heterogenist
hierarchial independent interactive interactive
classificational random pattern-maintaining pattern-generating
copetitive uniquing cooperative cogenerative
zero-sum negative-sum positive-sum positive-sum
opposition separation absorbtion outbreeding
one truth subjective poly-ocular poly-ocular
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Hey, I Felt That!

23 Emotions People Feel But Can't Explain

At first, I didn’t check out the origins of this list. It is, for me, a curious collection of folk psychological notions. It includes radically non-normative associations between a conjured term, and, several varieties of explanatory material. I looked up the last term and discovered the source, a literary project roosting on Tumblr.

The definitions include many that are aspirational, and this echoes Antonio Damasio below, when he says: “…exercising that prerogative” and goes on to describe the focal consciousness of concentrated human performance.

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Today, You Called

the-way-of-zen-cats

zen_dogballf

Bumper sticker: DOGS HAVE MASTERS, CATS HAVE STAFF

Alan Watts

KizzyOct2015

Kizzy, here she is.

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Up And Down

cartoon

Our focus on the person is at once a great accomplishment and a significant risk. It is a great accomplishment because it signifies our recognition of every human being’s free participation in transcendent truth and goodness. Yet, it is also a risk because focusing so intensely on ourselves invites existential derailment in so many ways. We are likely to misunderstand ourselves. We might try to turn away from the insecurity or responsibility of personal existence. And prone as we are to self-love, is it prudent for us to articulate transcendent truth and goodness through a celebration of ourselves? The empirical evidence is not always encouraging. Surveying what has become of our articulation of the person, we cannot help but ask: is the modern turn to the subject a deepening of the Christian insight into the transcendent meaning of existence, or is it a Promethean revolt against God and the order of being? – Steven McGuire, Voeglin View

Is the modern turn to the subject a deepening of the Christian insight into the transcendent meaning of existence, or is it a Promethean revolt against God and the order of being?

Both, and moreover a revolt evoked from the flux of the order of being too; so: both/and.

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Who Knew?

meta-chart

Peter Honey and Alan Mumford’s revision of the learning typology of David Kolb substitutes Activist for concrete experience, Pragmatist for active experimentation, Theorist for abstract conceptualization, and Reflector for reflective observation. Their theory seems to me to mix a more tangible conception of acting in light of cognition, in learning.

Dialectical differentiation:

  • Activist = Accommodating
  • Reflector = Diverging
  • Theorist = Assimilating
  • Pragmatist = Converging

I found the self-scoring forty question H&M assessment hanging out there on the internet. I filled it out and scored myself.

The stark black and white quality ofembedded in some of the questions in the short form H&M typological assessment seem to shout out their context-free ground. #32-It is best to look before you leap. #36-I’m usually the ‘life and soul’ of the party. (Yes/No)

The descriptions below strike me as being so idealized as to tilt toward the ridiculous. The characteristics of the four learning styles (Honey, P. & Mumford, A. (1982) Manual of Learning Styles):

Learning style Attributes Activities
Activist Activists are those people who learn by doing. Activists need to get their hands dirty, to dive in with both feet first. Have an open-minded approach to learning, involving themselves fully and without bias in new experiences.
  • brainstorming
  • problem solving
  • group discussion
  • puzzles
  • competitions
  • role-play
Theorist These learners like to understand the theory behind the actions. They need models, concepts and facts in order to engage in the learning process. Prefer to analyse and synthesise, drawing new information into a systematic and logical ‘theory’.
  • models
  • statistics
  • stories
  • quotes
  • background information
  • applying theories
Pragmatist These people need to be able to see how to put the learning into practice in the real world. Abstract concepts and games are of limited use unless they can see a way to put the ideas into action in their lives. Experimenters, trying out new ideas, theories and techniques to see if they work.
  • time to think about how to apply learning in reality
  • case studies
  • problem solving
  • discussion
Reflector These people learn by observing and thinking about what happened. They may avoid leaping in and prefer to watch from the sidelines.  Prefer to stand back and view experiences from a number of different perspectives, collecting data and taking the time to work towards an appropriate conclusion.
  • paired discussions
  • self analysis questionnaires
  • personality questionnaires
  • time out
  • observing activities
  • feedback from others
  • coaching
  • interviews

Original definitions

Honey and Mumford’s original definitions are as follows.

Learning style Honey and Mumford definition
Activist Activists involve themselves fully and without bias in new experiences. They enjoy the here and now, and are happy to be dominated by immediate experiences. They are open-minded, not sceptical, and this tends to make them enthusiastic about anything new. Their philosophy is: “I’ll try anything once”. They tend to act first and consider the consequences afterwards. Their days are filled with activity. They tackle problems by brainstorming. As soon as the excitement from one activity has died down they are busy looking for the next. They tend to thrive on the challenge of new experiences but are bored with implementation and longer term consolidation. They are gregarious people constantly involving themselves with others but, in doing so, they seek to centre all activities around themselves.
Theorist Theorists adapt and integrate observations into complex but logically sound theories. They think problems through in a vertical, step-by-step logical way. They assimilate disparate facts into coherent theories. They tend to be perfectionists who won’t rest easy until things are tidy and fit into a rational scheme. They like to analyse and synthesize. They are keen on basic assumptions, principles, theories models and systems thinking. Their philosophy prizes rationality and logic. “If its logical its good.” Questions they frequently ask are: “Does it make sense?” “How does this fit with that?” “What are the basic assumptions?” They tend to be detached, analytical and dedicated to rational objectivity rather than anything subjective or ambiguous. Their approach to problems is consistently logical. This is their ‘mental set’ and they rigidly reject anything that doesn’t fit with it. They prefer to maximise certainty and feel uncomfortable with subjective judgements, lateral thinking and anything flippant.
Pragmatist Pragmatists are keen on trying out ideas, theories and techniques to see if they work in practice. They positively search out new ideas and take the first opportunity to experiment with applications. They are the sort of people who return from courses brimming with new ideas that they want to try out in practice. They like to get on with things and act quickly and confidently on ideas that attract them. They tend to be impatient with ruminating and open-ended discussions. They are essentially practical, down to earth people who like making practical decisions and solving problems. They respond to problems and opportunities ‘as a challenge’. Their philosophy is “There is always a better way” and “If it works it’s good”.
Reflector Reflectors like to stand back to ponder experiences and observe them from many different perspectives. They collect data, both first hand and from others, and prefer to think about it thoroughly before coming to a conclusion. The thorough collection and analysis of data about experiences and events is what counts so they tend to postpone reaching definitive conclusions for as long as possible. Their philosophy is to be cautious. They are thoughtful people who like to consider all possible angles and implications before making a move. They prefer to take a back seat in meetings and discussions. They enjoy observing other people in action. They listen to others and get the drift of the discussion before making their own points. They tend to adopt a low profile and have a slightly distant, tolerant unruffled air about them. When they act it is part of a wide picture which includes the past as well as the present and others’ observations as well as their own.

source

My typological result is interesting to me because it captures the activist aspect that comes to the fore in my creative work, inasmuch as there exists a kind of elemental creative processing which seems to oscillate between reflection and experiencing. But, this typological result is not very accurate in my other learning realms, and this echoes in reverse the inaccuracy of the result shown by my Kolb learning Style Inventory, that captures accurately my style in expressly cognitive learning, yet completely misses the mark set by my learning style as a creative actor/agent.

Where the embodied and contextualized ‘agentic’ act fits, exemplified by committing to and instantiating a second order choice, remains under-conceptualized in both Kolb and Honey and Mumford’s related theories. Honey and Mumford were more on this case of deconstructing the element of embodied agency within experience back in 1982. Thirty plus years later the lack of the body, and thus the lack of an embodied mind, remains one of several weak spots in Kolbian theorizing about learning. Another weak spot is the inability of both instruments to flex for the sake of being able to encompass different modal learning contexts.

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Two Style Self-Reports

Archetype-Axes-3

Print out this post to utilize the two assessment forms.

Archetype Axis
Reflect on the make-up of your personality and assign 15 total points to select archetypal aspects. The scale of the point system is graded this way:
4 points – most dominant expression of particular archetypal element
3 points – next most dominant expression
2 points – strong expression
1 point – mild expression

Use the following distribution protocol:

Assign 4 points once
Assign 3 points once
Assign 2 points at least once
Assign 1 point

Use no more than 15 total points.

KOLB-9-STYLES

Kolb Learning Style ‘array’
Reflect on the make-up of your personality and assign 15 total points to select archetypal aspects. The scale of the point system is graded this way:
4 points – most dominant expression of particular learning disposition element
3 points – next most dominant expression
2 points – strong expression
1 point – mild expression

Use the following distribution protocol:

Assign 4 points once
Assign 3 points once
Assign 2 points at least once
Assign 1 point

Use no more than 12 total points.

Example (my own)

Archetype-Kolb-self-evaluation

note-I am misusing the Kolb Style array. However, my redeployment of it as a device for self-evaluation does provide me the means to better assert stylistic disposition in relationship to actual concrete learning contexts. The example here is generalized but takes into account–in a phenomenological sense–my real time introspective intuition on the nature of my own learning process. This is a more accurate process of evaluation than the formal instrument allows for.

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Penetrating Sensings – Coda.

Kalipo – Fractal from Pupillendriller on Vimeo.

david-bohm-scientist-similarly-thought-is-a-system-that-system-not

With reference to conversation or dialogue, a sketch of how the Reduced Bateson Set might be employed to draw out some tacit assumptions goers like this:

1. What are the systematic assumptions that support the amplification of a thought into a spoken presentation?
2. Are any of these identifiable assumptions traceable to a, in a, history of their inception?
3. What do those histories suggest when a history is compared to another history?
4. Are there underlying assumptions that are brought to light in doing this process of comparison?

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Teaching Cartoon: Something

teaching cartoon

sources
(1) Miles Davis | (2) Ellen Degeneres | (3) William Hamilton | (4) Keiji Nishitani | (5) Chuang Tzu |
(6) Alan Watts (taken from You Don’t Have to Be Buddhist to Know Nothing, Joan Konner, ed.)

What can we learn from Buddhist moral psychology?
via OUPBlog | Oxford University Press’s Academic Insights for the Thinking World

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