Tag Archives: adult learning

FIELD OF FRAMES

Sometime in the spring of 2001 my colleague and professional partner Judith hipped me to an interesting project. She knew a filmmaker who was hoping to commence a project about sports and experiential learning. ‘Would I be interested in talking over the experiential learning aspects with the filmmaker?’

Sure. And so Judith waved her finger across Starbucks and a lithe red haired woman approached our table and pitched her project. She told of a Sunday pick-up softball game played on a local diamond. This game has been going on for 15 years; anybody who showed up and wanted to play could join in; it’s duration was set by a noon ending irrespective of what inning it was.

I asked Laine, the filmmaker, what she thought the experiential learning hook was for her film. She told me some more intriguing things about the game. It attracted regular players from all over and, yet, most players didn’t know each other’s last names or what people did for a living. She described really good players who didn’t mind playing with the most green and inexperienced players. Although a score was tallied, she mentioned that a lot of times many of the players didn’t know the score.

“It’s not very competitive, even if there are some intense competitors.” She told me.

I certainly was intrigued. Laine suggested I check out the game myself. After all, ‘anybody can play, no matter how bad they are!’ (I must have chuckled to myself, knowing that somewhere at home lay a thirty-plus year old Wilson outfielder’s glove.)

“Laine, how did the game come about?” Then she blew my mind with her answer.

click for large version

“A professor at Weatherhead started the game up, first on campus and then it moved to Forest Hills. His name is David Kolb.”

“The David Kolb?!”

(Yes. David A. Kolb, author of Experiential Learning. Experience As the Source of Learning and Development. How important is this book to me? It would suffice to state that Dr. Kolb’s essential work then (1984) and to this day provides a cornerstone for my understanding of our field. His contribution is, for me, equal to the other cornerstones provided by the contributions of William James, Gregory Bateson, and Jack Mezirow.)

Yup, Kolb is one of my main guys, and Laine’s invitation to check out Kolb’s pick-up softball game pleasantly shocked me. As Judith said later, ‘I just wanted to see the look on your face!’

So it went. The film never got made or even started, yet I’ve played almost every Sunday since that fateful day at Starbucks. I’ve done so in accordance with one of the game’s ‘meta’ protocols: the seasons begins on the first Sunday after tax day and the season ends sometime in November when the weather suppresses the turnout below the minimum needed to play. Ha! We’ve been known to play with a minimum of six players.
Team late 2008
That first season I planted myself in my old position, left field, and have stayed planted for seven seasons. I take the immense enjoyment I get for granted, except Dave’s wife Alice and he have collaborated on a research paper about the game and its learning ecology. Thus, last season I was invited to be interviewed–as were all the players–as part of their research. I went further, did some research of my own kind, and supplied ethnographic notes. Once I began to reflect and think about the game, about its rituals and routines, and about the way it binds participants to a shared construction of its distinctive ‘lifeworld,’ what had been taken–by me–for granted morphed into a much more fine grained regard of the complex social and developmental system that undergirded the game’s survival cum vitality for over twenty years.

The paper, Learning to play, playing to learn, A case study of a ludic playing space, (Kolb & Kolb, Journal of Organizational Change Management; 2008) incorporates and cites some excerpts from my notes. Cool beans! It’s an excellent work of qualitative and phenomenological research. The Kolbs delineate a clear case using complex evidence in support of an (also) complex hypothesis. Basically, the informality of the softball game nevertheless supports complex processes, some formal, some tacit, that in turn support learning in, as the Kolbs write, intellectual, physical, spiritual, and moral realms. Given how embedded I am as participant/observer in the very praxis the paper investigates, it’s no complaint for me to note that this game-as-exemplar could infuse a more lengthy treatment–even make for a good film!
too cold to play
I’m holding the camera, and Dave, Tom, and Jim are on their way out of the park on November 9th, evidently the last day of this year’s season, and the first day since last year’s last day when not enough people showed up to be able to field two teams.

Just like it was with left field, when Dave delegated me to make out the line-ups every Sunday, calling me from then on ‘the handicapper’, I planted myself in the role. Earlier this year, Tom, a longtime player and our oldest player (70 years young,) said to me, “How come you always put Kolb on your team?”

Well, it’s like slotting yourself in to be Chuck Yeager’s co-pilot!

***

(Sometime soon, I’ll have comments on another recent publication by Alice and David Kolb, The Learning Way. Meta-cognitive Aspects of Experiential Learning; <pdf> Oct.2008; Simulation Gaming)

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BLOCK WALKING & BOUNCING BALLS

EXPERIENTIAL MARTIAL ARTS I.

(originally published in The Lakewood Observer)
“The phenomenological world is not the bringing to explicit expression of a pre-existing being, but the laying down of being. Philosophy is not the reflection of a pre-existing truth, but, like art, the act of bringing truth into being.” – Maurice Merleau Ponty

It is the case and sadly so, that the larger portion of child’s play is stripped from the adult over the course of their maturation. We wander through the world as adults and we miss a lot. Fortunately, with a modest commitment of time there are any numbers of awareness softening calisthenics grown-ups may do to recover childlike capabilities.

1. BLOCK WALKING
Pick a block, any block. You’ll have to start as a beginner but your walking chops will be recovered quickly. This exercise requires about 120 seconds every day.
Start from a stop and walk the block slowly. Name what is perceived: “sidewalk slab,” “window,” “futon,” “sign,” person,” “slab,” “smile,” “window,” “door”. You get the idea. Do this once a day for several weeks and soon enough the naming will drop away. Let the block become your train of awareness. The only hard part is extracting the necessary 120 seconds every day. Do this for two minutes every day, do it for 30 days. See what results from giving up sixty minutes to this over the course of a month.

2. BALL BOUNCING
Buy nine rubber balls and be sure to test them. They must be bouncy enough to bounce right back into your hands. This exercise requires five minutes three times a week. Also, you’ll need to find two neighbors to join you. Yes, they can be your roommates if need be!
Pick a time and stand at the end of your front walk and, with your two companions, bounce the balls for five minutes. It is almost a sure bounce that after several weeks of doing this other persons will want to join you. This is what the other balls are for. If you approach this with any discipline at all, over the course of several months, you may find most of your block has joined the bounce. (If you need more balls, go buy ’em!) Enjoy what results.

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PROCESS OF CIVIC LOVE

The Heights Observer, like the Lakewood paper, is written by citizens, who use AGS’s web-based program to upload stories and photographs onto a server. Volunteer editors read the content, post stories to the paper’s web site and design newspaper pages, all via the Internet.

The volunteers and low overhead will allow the Heights Observer to keep costs low, said Deanna Bremer Fisher, executive director of FutureHeights, a nonprofit dedicated to improving life in Cleveland Heights. (May 5th, Crain’s Cleveland Business, Citizen-produced Observer catching on With three new editions on tap, company’s publisher envisions an edition “in every town’ Chuck Soder)

The Lakewood Observer is vigorously seeding its model. Leveraging creative and executive intelligence along with Lakewood’s innovative publishing software, other communities are taking up the task of building civic chops* via the model of volunteer journalism and voluntary engagement.

  • civic chops::creative, cognitive, artistic, emotional, disciplinary, abilities and capacities–focused upon the development of community self-knowledge, self-awareness, and knowledge creation.

I rode with the Lakewood Visionary Alignment for its, as I see it, second chapter. From my anthropological-adult learning perspective the interesting aspect I’ll continue to track is how–overall– journalistic reports will tend to either accentuate or mitigate knowledge creation, and, how does reportage deeply ramify civic engagement.

All sorts of challenges crop up on the path toward realizing civic self-knowledge. The central cross purpose comes up in the flux between the wish to elevate the positive “brand,” and the more veracious wish to uncover whatever knowledge might find its way into the, so-called, Civic Open Source.

  • Civic Brand::attractive community identity; in terms we developed, thus the brand is the civic persona presented as the face of the civic imago–the imago then is the source of manifest collective identity and identity in-potentia.
  • Civic Open Source is a coinage::knowledge is radically democratized, made accessible, is shared, and is freely subject to re-configuration and re-use.

I noted in 2005 that well intentioned civic-promotion (in Lakewood,) would surely clash with the inspirational desire to achieve civic self-knowledge and community awareness. This follows simply from recognition of those aspects of civic life that form the undercurrent of the civic shadow; manifested as the Other, constituting alterity at the scale of community.

The point of inspiration was predicated on unleashing community researchers into both the lit up and darkened corners of the community, and then allowing any findings to stream through the uncensored process. Much of this thrust followed from having a core group turned on by the idea of a city coming to know its self better than any other. And, I knew going into it, that cross purposed desires would be compelled to negotiate and self-organize accomodation along the way.

How it sorts itself out has everything to do with the implicit group relations that contextualize the psychological negotiation of points of emphasis. In this sense, the community newspaper is, every time its published, the fruit of such negotiation. This is a fascinating underlay because in this group arise learning processes. At the end of the day to sustain civic chops is to nurture capacity in the context of the group and via the group’s various and variable intentions, desires, and labors of love. Praxis.

Along with this comes the prospect of securing better civic engagement and cohesion by virtue of, in effect, self-selected journalists and researchers, working, acting ‘on the city.’ Given my prejudices, this could effect re-personalization; a term of Paolo Freire having to do with a socially unified critique of the givenness of the social environment causing transformations of awareness stood against de-personalization. With respective to this, collective action is aimed to liberate, and so the negotiation between boosting of and boasting about the given, and, critically conscious confrontation with the received functions and facilities of the extant given communitas deeply explicate the variance in hope and hazard between sustenance of this given, and, disruptive transformative learning.

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EXPELLED

The anti-evolution movie Expelled has garnered a lot of attention in the aftermath of its release to the nation’s cinemas. I haven’t seen it. The mainstream reviews all point out that it’s a deceptive piece of propaganda. I have no doubt that it is after reading about the various canards it rolls out gleefully.

Of more interest to me is the reactions Expelled promotes in the neighborhoods of the blogosphere where the defense of evolutionary biology has long been a central commitment. This is interesting to me because after making the unexceptional and strong arguments against evolution’s non-scientific competitors and the rotting pseudo-philosophy underpinning those competitors, pro-evolution forces’ approach to persuasion unravel when the subjects are either ones of social psychology or scientific literacy.

Partly this is simply because the logical focus of scientific persuasion is different than the logical focus of generic rhetoric and persuasion. But the reasons so many people adapt so many unscientific stances are researchable. And those reasons defeat the commonsense arguments of the defenders of science, and atheism, not because they are more correct reasons but because they are more believable.

In the province of the mind, what one believes to be true is true or becomes true, within certain limits to be found experientially and experimentally. These limits are further beliefs to be transcended. In the mind, there are no limits. (John Lilly, Programming and Meta-programing in the Human Biocomputer; 1972).

Thus people do tend to be ‘experientialists,’ limited to the best belief a person is capable of. The questions which can fruitfully be addressed by the public intellectual cum scientist leverage the problem posed by Lilly. This is a problem of learning rather than it being a problem of persuasive propaganda.

Pragmatically this problem is about whether or not the given current limit, as it were, can be transcended. The least likely population to learn differently is the population most fixated on the believed truth they happen to be, in effect, fused to. This goes for the scientifically-minded too!

The most likely population to learn is the population for whom the believed truth is most fragile and most likely to be changed.

The comments of the science progress blog are much more interesting than Chris Mooney’s review of Expelled. I contributed the following:

“Smart tactics might be optimally supported by an understanding about the cognitive and social psychological features that tend to reinforce the truth claims of belief against other kinds of truth claims.

Probably the most cost effective approaches, accounting for both resource and cognitive costs, will aim to convince those whose beliefs are the most subject to being changed to a ‘better’ (more correct) belief.

This requires much better listening, analysis and targeting. This seems to me to be much more about teaching and teachability than it is about mastery of the ‘science’ of propaganda.

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EXPERIENCE AND ALL OF IT

Hillary Clinton: “Experience not only counts, it is all that counts.”

Mrs. Clinton’s rhetoric here makes no account of an interesting division among Democrats. Barack Obama enjoys a substantial edge in that better educated, more affluent Democrats support him over Mrs. Clinton. How to account for this edge among people who are much more likely to understand what are the actual features of experience? After all, the term ‘experience’ points in the direction of a rubric, in the direction of a means for assessing what counts as experience. Obviously, experience itself is constituted by other features. Experience matters and it’s how to count it up that matters much more than any store of experience.

Reflect on what is meant when someone is characterized as having experience. This characterization is against the notion of inexperience. First, experience means that someone has been through various situations. Second, it means they have been through those situations with awareness. Third, it means this awareness has engendered learning. Learning about: what to do; what information is needed; which resources are possibly worthwhile; what are possible options for responding–in effect what are the possible solutions to a problem posed by a situation.

Taking experience as being the central aspect of developing awareness and problem-solving capability in going through problem-posing situations we come to the idea that the ability to analyze, interpret, hypothesize, synthesize, respond supports experience rather than an amorphous ‘experience’ being the support of arrays of capability.

Far from representing a kind of gas tank full of just situations, Experience is the praxis via which awareness and capability is deployed. It is a term of process rather than a mere term of storage!

Looked at this way, (looked at as the term for how situations are cognized,) then it becomes clear how it comes about that greatly experienced persons screw up. Sometimes the word stupid describes the screw up neatly. It was stupid of the Nazi General Staff to invade Russia without anticipating an adequate support infrastructure. History offers a legion of examples of the purportedly wise and experienced tending to repeat mistakes made in previous situations, or, tending to use old operations to resolve new problems. (*comment on Hillary Clinton’s Iraq judgment inside the fold.)

Unfortunately, the appeal to experience doesn’t break apart until you consider what are the details of the structure of experience. We don’t need to know what is the foundation of our airliner’s pilots’ experience to understand that we wish those pilots to be experienced. This said, we also don’t want to know of any difference whatsoever between a pilot with decades of experience and the rookie pilot who is commanding the 767 for the first time. Yet this is just another way of exemplifying the idea that it is the capabilities evoked via experience which make all the difference.

It cannot be, then, that, experience is ‘all.’

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TENDING TO THE TROU

An indelicate metaphor, albeit on the target, courtesy of Xosrow Jamsheidi and Jamsheid Jamsheidi, writing in a somewhat inscrutable article, Time for Dipstick Examination of our Assumptions.

We feel our underwear only the first few minutes we put them on. Then we don’t see them, we don’t feel them, we don’t think about them, and we don’t want to be made to think about them either. But we do know they play an important role and we routinely take them out and clean them. Our assumptions are our mental underwear that need a periodical cleaning too. And obviously the longer we miss tending to them the less appealing it will become to do so.

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THREE SCHEMAS IN 3

Quick upload of 3 schemas that summarize ongoing research with a colleague into “interpersonal pragmatics” and interpersonal problem solving. These schemas will be explored in detail in the future over at the new Transformative Tools blog.
SOC Triangle

SOR Triangle

ITE Triangle

This schema addresses the problem of collaboration and proposes that faults in any of its general elements may undermine the optimal outcome. Our investigation went on to highlight faults of execution in light of how attractive it is to partner with persons with their heart in the right place (intention,) and possessing great talent, but, then turning out to be less able to reliably plan and prepare.

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ANGER OR OTHERWISE FEELING RESISTANT

As I was reading Brookfield’s model of transformative learning in Learning and Adulthood (p 146), it struck me that there are similarities to this model and other transformative learning models and the 5 stages of grief, as defined by Elizabeth Kubler Ross. While hopefully the transformative process is one of gain and enrichment, any time a person under goes a major shifting in perspective, they do lose part of their former self.All transformative learning tends to begin with an event of some sort that the individual is having difficulty handling. Likely there is some element of denial as the individual tries to process the experience. Anger is Ross’s second stage. I’m not sure where that fits in to all transformational learning models, but I could see that be an aspect of some social emancipatory philosophy as the learned becomes more aware of the forces that work against them.

(From ‘Sus-Que’s’ new blog, Adult Learning Explored 505.)

It seems, upon checking back, the author may be attending more to studies than the new blog. The blogosphere has lots of blogs with individuals and groups blogging about their courses of study. These narratives can be fascinating.

I would suppose often the thoughtful tangent neither makes it into class discussion or into the formal coursework. Here the author’s relating of Kubler-Ross to Brookfield seems to seek to match a very particularized affectual phase with Brookfield’s more general scheme. This can be resolved by noting the phase of resistance (ie. critical tension,) in Brookfield’s model does have an affectual component. It may be expressed by anger should the subject heartily resist being moved off the dime of their disposition, (etc.)

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SLOWING DOWN TO BETTER PROBLEM SOLVE

For the past two years I have been researching with a colleague the following mouthful: informal, self-managed problem solving in dyadic interpersonal contexts. Okay? The research is informal and is driven by loosely coupled folk psychological theorizing about potentially productive heuristics. This means the theorizing is pragmatic but not formally disciplined. Although it could elaborate formal theorizing based in rational-emotive psychology, this isn’t its focus. Self-managed refers to intentional self-regulation. Obviously problem solving in a dyadic context simply means between two people. However, the experimental implementation is that of one of the pair of persons.

The foundational premise takes the form of a question: what kinds of intentional acts can be utilized to interrupt reactive cascades which normally result in a habitual response, and, due to this possible outcome, can be utilized to generate more, rather than fewer, options for problem navigation, negotiation, and, resolution.

Here are two schematic representations that integrate the pragmatic results of experiential experimentation on several vectors of self-management. One result is that the heuristics we’ve employed are apparently productive in the right circumstances.

control panel

A typical ‘high velocity’ cascade might lead to: heightened anxiety/heightened reactivity/habituated, non-productive response.

MDFI Matrix

Note that the (so-called) MDFI Matrix cannot schematize habitual flexibility.

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INSTANT ORACLE

All encounter begins with a benediction, contained in the word ‘hello’; that ‘hello’ that all cogito, all reflection on oneself already presupposes and that would be a first transcendence.” – Emmanuel Levinas

Instant Oracle – An exercise of Experiential Martial Arts

Here’s a fun exercise you can do with your friends on a rainy day. Because the experiential martial arts series asks users to do the exercises in public, this particular exercise is a good one for a coffee house, picnic table, or casual public space. Invite onlookers to join in the play and see what happens.

The Instant Oracle. Gather up some old magazines and mail order catalogues, glue sticks, crayons or markers, and thirty 5 x 7 index cards or fifteen halved sheets of blank paper. You will need one full piece of paper, or, even better, a single sheet of card stock or paper-sized cardboard. Spread them on the table. Fold the single sheet in half and write on one half an announcement for your game: INSTANT ORACLE – CARE TO JOIN IN? Fold it in half and make it into a tent card. This is the set up and is all you will need aside from a playful, exploratory intention to spontaneously learn.

You make up the cards of the Instant oracle by intuitively capturing pictures from the magazines. Tear out pictures you are drawn to and do so for any reason or no reason at all. The only guideline is: you’re drawn to the picture. Glue them to the card, leave some room for a title, and then name the card. For example, if you tear out a picture of a pretty bed set from a catalogue, you might title the card, ‘bed set’.

Once you’ve created the beginning of the Instant Oracle’s deck, you’re ready to play. If an onlooker wonders what the heck you and your pals are up to, invite them to play and have them make up some cards. Of course they will ask you what you’re doing, and the answer is: “We’re making up cards for the Instant Oracle so we can ask it questions.”

After the group has created twenty or more cards, it’s time to discover the wisdom of this newly created Instant Oracle. Put the cards together so you can’t see the pictures. Address the oracle by asking it a question of personal interest. I recommend constructing the question along a ritual and formal design, ‘Oh great Instant Oracle, please tell me…’

For example, you could ask, “Oh great Instant Oracle, please tell me about my prospects for discovering my true calling.”

Reach into the deck and pull out a card. Your selection is obviously random and the oracle’s response is instant!

Say you pull out Bed Set. Bed Set? What does a bed set have to do with your life’s calling? The Instant Oracle has spoken. This experiential exercise is all about playing with the answer creatively and insightfully.

“Hmmm, a bed set is the bed you make and lie down in. It’s the place where one rests and recharges. Associations are a fine way to amplify the oracle’s answer, as is word play, or other elaborations of the raw stuff of the picture and title. ‘Set in bed’ relaxing; the privacy of the bed room, the place of sleep and dreams and, usually, the place ‘all your own’.”

The key to the discovery of insight is the way you explore and interpret whatever comes up. The learning design is quite simple: ask and let the card inspire the answer. The design is effective because it’s the engagement and amplification of the data out of which insight emerges. And, it surely will.

In a group, it’s recommended that the interpretation proceed in three steps. Allow the questioner to interpret the card first. Participants contribute next. A good rule for the collaborative step is: contribute comments about what comes up which are about the card, and not about the personal question. Finally, the questioner plays with the entire data set, first insights, collaborators’ comments, and, hopefully, amazing discoveries in the last step.

In a public space, just laying out the materials and tent card will cause onlookers to be intrigued. Invite them in and learn together. To play with complete strangers is part of the purpose of the exercise. It’s true the unknown factor they bring to the table could limit the sharing of a truly personal question, yet it’s also true that trust of the process and its unknown factors is the best way for the players to deeply engage the wisdom of the Instant Oracle. The purpose of the exercise is to experience playing together with important questions on the table. The goal is to discover through collaborative play helpful, perhaps profound, answers to the questions. Bingo. Instant learning.

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SOUND THE SAME

This diagram is based upon a hermeneutic theory of action.

From /Background Framework/ one of the programmed tutorials on informal learning provided at ottosurf.

The hermeneutic threw me. The reference is to Alexander Jarczyk. Who is? I did some detective work and soon found myself wading around the interesting offshoot I term geek andragogy. Programmers! They don’t like psychology.

Anyway: ya’ mean heuristic, not hermeneutic?

Clark N. Quinn offers a downloadable [pdf] of his idiosyncratic conception of informal learning. It’s worthwhile.

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CONSTRUCTIVE CREATIVITY

“It has been found that when the individual is “open” to all his experience, then his behavior will be creative, and his creativity may be trusted to be essentially constructive.”– Carl Rogers

(Courtesy of Mikko Ahonen, from a post in October on his blog Beyond Creativity.)

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PLAYING IN THE LIBRARY

from The Shifted Librarian.

Hot Books is a game designed to bring life back into libraries by forcing players to explore, discover and share the deserted and unexplored spaces that make up a library.

See also:

Jane McGonigal’s Avant-Game
Hot Books at NYPL

Sometime in the next month or so I will summarize the extraordinary seven installments of a workshop given earlier this year at Lakewood Public Library. Also, I will reconfigure the web resource from Lakewood’s web site, and attach it to the squareONE web site.

The series was initiated to prove the concept:

Transformative learning is an aspect of adult education and experiential learning. In the modern library the lack of formality, the encouragement of do-it-yourself investigation, and the breadth of library resources aptly fits with initiatives oriented around informal learning leveraged through active, experiential engagement in and with the library and its resources.

In the conventional sense of self-directed learning about a subject of interest, a library presents an array of resources a learner uses to investigate and learn about this subject.

However, when the subject is one’s self, the hallmark of learning is learning through which this “subject” activates a process of discovery and testing and change. Such initiatives are ultimately emancipatory, and expressly the goal of this type of learning is self-knowledge and advances in personal capability.

The concept was proved. (Hat tip to Alana, who attended every session, and also to Fred and Ken.) In fact, the series was a high point of my own game-making career. One of the neat realizations shared with participants, aggrandizing as it may be, was that our collaboration and innovative use of the library, had never happened in this way ever before in any library. We all were groundbreakers in experiential learning in the environs of the great Lakewood Public Library.

Rather than decide between cognitive, somatic and phenomenal modes of experiential learning, the conceptual underpinning of transformative learning utilized for the programs at Lakewood Public Library integrates the three modalities and terms this integration: Integrated Learning.*

Integrated diagram

Integrated learning joins experience of relatedness to features and phenomena of the world (including other persons,) plus one’s spontaneous perceptions plus reflective conceptualizations about these experiences. It’s aim can be a: test of learning; discovery of further possibilities for investigation; or insights powerful enough to cause transformative effects.

[Lakewood Public Library Transformative Learning Portal]

(* Integral Learning’s conceptual framework with respect to its cognitive aspect is closely related to the learning models of David A. Kolb, et.al., and Jack Mezirow. With respect to the phenomenal (world-situated) aspect it is indebted to the work of Paulo Freire. Whereas its somatic aspect emerges from a variety of models and theorization in the interdisciplinary realm of embodied learning, etc.)

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QUOTE-EPICTETUS

It is impossible for a man to learn what he thinks he already knows.”
-Epictetus

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A STARTING POINT

“You have to let it all go, Neo. Fear, doubt, disbelief. Free your mind.” Morpheus (The Matrix)

Creating a mastermind is one of the fastest ways to get what you want. Our world is too complex to achieve much of anything by ourselves. Nearly all of our knowledge comes from outside ourselves.

Plus, when two people and especially three or four people get together, sparks fly. In our knowledge-based world, it’s nearly mandatory to constantly hone our skills. Books help. So do audio and video. Yet, the human touch is still the most powerful fuel to energize our minds. Year after year, professionals rise to the top of their fields by investing in themselves.

There are several ways to create a mastermind. 1) You can create an internal mastermind or role models (living or deceased), 2) You can join an association, 3) You can create a study group, or 4) You can find a mentor or coach. full article fr:Net-Intelligence

This is a start, at least. I’d could add quite a bit, but will add just a little. ‘Getting what you want’ is a constraint on open-ended learning worthy of its own deconstruction. What…why…how…are always good questions.

Yes, a group is a fine vehicle too. Leverage the differentiation. Different members want different things.

Also, getting what you don’t want can be a very powerful countervaling move. Sometimes the most explosive learning is the result of finding out that what one wants is something beyond what one thinks is wanted, or, that what one needs is entirely different than what one wants.

A Master Mind group is a good vehicle, yet the best groups most of the time benefit from keen facilitation. The more open-ended the group’s aims, the more keen must be the light touch and guidance of the facilitator.

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THINKING ISN’T FREE

More on the folk religion tip: the folk religion in this case being ‘free thinking’.

Years ago when Judith and I started out by giving experiential workshops on transformative learning to the local noetics group, on several occasions during the debrief I entertained inquiries from participants who described themselves as “free thinkers”. I’m thinking of two particular occasions and each was revelatory, at least was so, if you’re an ironist as I am.

In both cases the participant needed help understanding how a procedure oriented around intuition worked. Actually, as it turned out, they needed help understanding how the process could even exist.

Participant: It seems to me what you do is provide learners with lots of data and the learner makes associations and connects associations up with what they think are insights. Right?

Stephen: That’s a good way to describe it.

Participant: Okay, so I don’t understand why this isn’t anything more than something like brainstorming.

Stephen: It’s like that.

Participant: But if you call it transformative and say it is intuitive too, then I don’t understand how it works.

Stephen: But you just described how it works.

Participant: I saw it work but I don’t understand how it works.

Flummoxed was he.

On several occasions our explanation of the procedure struck participants as abstract whereas for them to go through the process made the introductory conceptions concrete. But, for some personality types this very concreteness seemed to them question begging. The main question could be: is there an experience commensurate with the explanation?

As I mentioned before, psychologizing is, for many free thinking types, a very strange mode of explanation. I guess, it’s not ‘propositional’ enough, is not nomothetic. But, oddly, this can introduce a skepticism about the experience itself. I don’t mean here to over-determine the personality types of free thinkers in general.

Well, free thinkers like to argue and, since I know well, for example, the history of the mind/body problem, and, furthermore, know and understand what are the unresolved meta-problems and problems of philosophy, (especially when it is reflexive,) I also know how to probe–for at least the sake of amusement–promoters of the religion of free thinking. After all, since much that is unresolved is, for them, settled, and because reflecting about their own (higher) orders of (personal) heuristics is anxiety provoking, I sustain significant advantages in any argument.

I don’t even have to unholster my post-modernism! My actual sample is fairly small yet I’ve never encountered a free thinker who hadn’t solved the mind/body problem in some way or the other.

On est obligé d’ailleurs de confesser que la Perception et ce qui en dépend, est inexplicable par des raisons mécaniques, c’est-à-dire par les figures et par les mouvements.

It must be confessed that perception and that which depends upon it are inexplicable on mechanical grounds, that is to say, by means of figures and motions.

Liebniz

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IT WOULD TAKE A LOT OF TIME AND THOROUGH ATTENTION

I’m very curious about the process through which people really get to know each other. And, just as fascinated by the processes through which people fool themselves into believing they are getting to really know one other. There is overlap between the former and the latter kinds of processes. Some people are very good at both, but, a person who is good at getting to know another person is likely to well understand what the differences are between really knowing and surface knowing.

It’s tempting to insert here that it is a two-way street too, but, my experience is that there can be a significant differential between two approaches and how effective each, in actuality, is.

When engaged with other persons my common mode is research and participant/deep observer, so, at a minimum, I’m often sitting there being greatly amused by processes of interpersonal knowledge building. For example, it is often for me a case of observing how much interference there is in people’s attempts to be present, listen, respond, and, overall, apprehend what is going on. This goes for me too: reflecting on my own interference.

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VOLUME CONTROL

Curt Rosengren over at The Occupational Adventure has clipped part of an article (original) and the tag he provides reminds me of a basic tool I’ve been researching with my colleague Linda over the past few years. The tool, called Control Panel is a fairly straightforward exercise in REBT. It’s used at trigger points. It will be fully revealed in the up-and-coming squareONE web site reconfiguration. For now I affirm the general concept: take control of your dials!

Good worry is: an exercise in constantly looking for and anticipating possible problems, thus enabling us to take quick action to minimize the problem or eliminate it before it happens. And in the event it happens anyway, the right kind of worry can give us ready-made solutions that can be implemented quickly…

The other kind of worry is TOXIC worry. This is not good. Toxic worry produces negative feelings like vulnerability and powerlessness. These feelings tend to immobilize us. Or it’s ruminative…worry that keeps on going in circles, over and over the same problem ground, producing only frustration without any forward progress or toward actions to solve the source or cause of the worry.

The article goes on to suggest ways to both turn down the volume on your toxic worry once it starts, and avoid it altogether. read more: Good Worry vs. Toxic Worry

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3 STEPS

Dave Snowden refashions the affectual component of the transformative learning model for the sake of innovation.

I have long argued that there are three necessary, but not sufficient conditions for innovation to take place. These are:

  • 1. Starvation of familiar resource, forcing you to find new approaches, doing things in a different way;
  • 2. Pressure that forces you to engage in the problem;
  • 3. Perspective Shift to allow different patterns and ideas to be brought into play.

Creativity is just one way, and not necessarily the most effective to achieve perspective shift. In fact I am increasingly of the opinion that creativity is not a cause of innovation, but a property of innovation processes, its something that you can use as evidence of innovation, but not to create it. full post: Culture and Innovation

STARVATION -> PRESSURE -> SHIFT match neatly with the (my) instrumental model, EXLORATION -> DISCOVERY -> INSIGHT. The preliminary phase of the latter model, intention could be covered in affectual terms by many possibilities. One could be frustration. Another could be ambivalence. Both note the beginning has to do with recognition of something being played out and this obviously plugs neatly into exhaustion. Shift in affectual terms might be experienced as Release into ease, or flow, etc.

It is tacit with respect to my own sense of modeling perspective change that affect and eros underlie the learning phases. They are hidden and decisive factors inasmuch as, for example, exhaustion hopefully leads to vitalization. The affectual undercurrent of the apprehension of innovative potential may be particularly revitalizing at the point an experiment may be identified and soon implemented. To give a new idea a test is energizing. It’s the move through discovery to the possible test realized in the perspective shift that exhausts exhaustion.

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RENAMING & PREPARING TO PREPARE

I added the emphasis in the following clipping. …food for reflection. I’ll follow up with a teaching cartoon shortly.

Excerpt. The Wisdom of Sufic Humor, Idries Shah; originally published in Human Nature; April 1978

Sufis see many traditional prayers and processes, today more familiar than ever to most Westerners, as relics of specific, scripted, and measured formulas designed in the past to help people in the past to attain knowledge of the absolute and of their real selves. The existence of repetitious and automatistic chants, phrases, and dances was often pointed out by the Sufis in the past as being the ignorant perpetuation of formerly effective instruments. Technical knowledge, instead of being applied, tends to become sacroscant and used for a low level of autohypnosis and even ideological and community indoctrination: the very reverse of the original Sufic intention.

Sufis maintain that anyone who says that by prayer and exercise he or she will storm the gates of heaven is someone not prepared to prepare. Such an assault essentially tries to abolish the problem of intricacy by denying that it exists: It is like solving the problem of a missing button by sewing up the buttonhole.

Sufis do not stress the primacy of teaching, exercises, or dressing people in odd clothes. For the Sufis, humanity is already full of misconceptions and unsuitable, counterproductive habit patterns that must be attended to before there is a fair chance of progress toward a more objective understanding. “You must empty out the dirty water before you fill the pitcher with clean” is one of the ways they put it.

Since most people’s spiritual life is really their emotional-psychological-social life renamed, Sufis start with this aspect when trying to clear up the confusion that is the usual condition of most people’s minds.

Their natural allies are modern psychology and sociology, which have pointed out something similar. In the past, Sufis lacked the support of such parallel research and therefore often had to teach in secret. Hysteria was often considered sacred; monomaniacs were sometimes regarded as saints. Only recently have most societies accepted the idea that greed, say, is sure to be greed, even if it is greed for enlightenment; or that emotion, no matter what kind it is, may be harmful.

Sufis traditionally address themselves to the actual social-psychological situation, while those who do not understand the priorities clamor for “spiritual” teachings. Such teachings are useless if floated on top of the psychology of the ordinary individual, however useful that psychology is for limited purposes.

Sanctimoniousness, vanity, and self-will must be set aside in Sufi studies. For this reason, a person’s illusions of self-esteem may have to be deflated. Many people cannot endure such an approach, and the result is that some leave and set up synthetic Sufi systems, some turn against the Sufis, and some become servile because they mistake humility for self-abasement. A few, on the other hand, understand what is going on and profit from it. The Sufi has no responsibility to work with people who reject his attitude. In fact, he is incompetent to do so. This rejection is often unconscious, since many would-be learners in reality are seeking social stabilization, comfort, or attention, not knowledge and understanding.

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