Philosophy & Science of Learning

What we need to know about how we learn

  • Feature,  For Students,  For Teachers,  Philosophy & Science of Learning

    International Women’s Day: Maria Edgeworth’s Ideas on Education

    As today is International Women’s Day, I thought it appropriate to draw attention to the contribution of Irish woman and novelist, Maria Edgeworth to educational thinking in the late eighteenth and early nineteenth century.

    She is best know for her works of fiction such as Castle Rackrent but less well know is that she broke the mould of the day by writing a book on Practical Education in 1798. 

    There is much to admire in her thoughtful analysis of education and inquiry. 

    Although her work should be interpreted within the social historical context of the time.

    The quotation below is a remarkable insight for its time and is as apt today as it was over 220 years ago. 

    A number of facts are often stored in the mind, which lie there useless, because they cannot be found at the moment when they are wanted.

    It is not sufficient, therefore, in education, to store up knowledge; it is essential to arrange facts so that they shall be ready for use, as materials for the imagination, or the judgment, to select and combine.

    The power of retentive memory is exercised too much, the faculty of recollective memory is exercised too little, by the common modes of education.

    Whilst children are reading the history of kings, and battles, and victories; whilst they are learning tables of chronology and lessons of geography by rote, their inventive and their reasoning faculties are absolutely passive; nor are any of the facts which they learn in this manner, associated with circumstances in real life.

     

    [Maria Edgeworth Practical Education Pg 300]

  • Philosophy & Science of Learning

    Education, Lifelong Learning and the Transformation of Society

    There is much anger in the world today. People rage against injustice and inequality. Tempers flair as we struggle to protect the planet. Societies change and evolve and our values are transformed over time.

    Many practices such as slavery, colonialism and capital punishment were deemed acceptable in the past and considered abhorrent by today’s standards. Our current laws on discrimination and tolerance were hard fought and did not come about without argument and persuasion. Even with these, we know there is still much to do.

    The progressive process of transforming values in society is essentially an educative endeavour. Consider how our collective values have changed, even in the course of, for example my own lifetime: My eldest sister had to leave her job when she got married, it was ok to hit children in school, homosexual acts were deemed criminal offences and university fees excluded many from achieving their potential. The situation today is not perfect but it has improved considerably.

    However, we do not live in some privileged time when our values have evolved to a pinnacle. We continue to question how we live with each other and strive to make it better.

    In this vein, it is not unreasonable to assume that at some point in the future our understanding of the purpose of education and the nature of lifelong learning will be transformed.

    Today, many people think of education as simply a process of preparation: as the preparation of the young for adult life, or the unskilled to become competent, or of human capital in the interests of the supply of labour. Despite its prevalence, this is an impoverished view of education and a flawed model of learning.

    Education involves more than preparation; as we learn we are already participating. Our world is transformed by journeys from peripheral to central areas of practice, from novice to expert and from passive acceptance to deep questioning of shared values.

    Two significant UNISCO reports, Learning to Be (Faure 1972) and Learning: The Treasure Within (Delore 1996), affirm the transformative power of education on the lives of individuals and societies as a whole. The so-called ‘four pillars’ derive from these documents:

    Learning to know,

    Learning to do,

    Learning to live together,

    Learning to be.

    These statements go beyond the purposes of education to embody the values that underpin the transformative power of lifelong learning.

    Notice how they build and connect with each other. “Learning to know” is perhaps the most obvious and commonly associated with the preparation model of education. In recent times we are increasingly aware of “learning to do” as an important function of vocational and professional education. However, it is only when we connect these with “learning to live together” and “learning to be” that we grasp the progressive nature of learning.

    In ‘learning to live together’ we are challenged in a different way – to recognise and respect all other people and to share our competence and collaborate for a better world.

    Through these actions – learning to know, do, and live together – we move toward the goal of ‘learning to be’. Each person achieving their full potential.

    This is the ultimate aim of education and lifelong learning. Perhaps at some time in the future these values will be shared by everyone. That’s the power of transformative learning!

  • Feature,  For Students,  For Teachers,  Philosophy & Science of Learning,  Tips

    Reflection, Teaching Practice and Learning from Experience

    Teaching practice or placement is one of the hallmarks of initial teacher education. As with many professions, the novice teacher is expected to learn through experience in an authentic setting. Student teachers are often required to write reflections on they have learned in placement. Many struggle with the task – wondering what actually constitutes reflective writing and why there is so much emphasis on the process of reflection.

    Many look to scholarship to provide answers and works by Dewey (1933, How We Think), Schön (1992, The Reflective Practitioner), Boud et al (1985, Reflection: Turning Experience Into Learning), Mezirow, (1990, Fostering Critical Reflection in Adulthood), Brookfield (2005, The Power of Critical Theory for Adult Learning and Teaching) and Moon (1999, Reflection in Learning and Professional Development) are all good resources to improve ones understanding of reflection.

    However, knowing the characteristics or constituents of reflective practice is not the same as engaging in reflective practice. Indeed, I have read many essays by students who describe the underpinning theory of reflection but fail to grasp the challenge of practicing reflection.

    It is important to realise that the foundation of teaching placement is learning from experience. We are in danger of missing the point if we emphasise ‘reflection’ per se rather than learning. It is more useful to regard reflection as part of the learning process – often an essential part.

    A good starting point is to consider a basic model of reflection as a ‘a situation with me in it‘. This simple conceptual device has a lot of complexity behind it. Normally, when you think about an experience – say a lesson you taught – your first inclination is to remember from your own perspective. You would perhaps think something like ‘that went well – I could see the attentive looks of my students as I was explaining’. Good for you! But that’s not thinking about the situation with you in it! That’s your recall of your perceptions of the situation.

    A basic model of reflection

    Notice the imaginative shift to look back on a situation and place yourself in the picture. W B Yeats’ poem Among School Children provides an example of this shift when he uses the line “the children’s eyes – in momentary wonder stare upon – A sixty-year-old smiling public man.”

    This sense of looking at yourself – often through other people’s eyes (as in Brookfield’s Lenses) – is characteristic of reflective thought. Notice how powerful the simple device can be. I can reflect on events, interactions and complex experiences. Even ‘big picture’ issues like global sustainability can be subjected to reflecting thinking “There I am in the world and what am I doing to sustain it?”.

    Teachers and many other professions involving human interactions need to engage in reflective practice. No two teaching events are the same. Unlike for example, piloting an aeroplane there is no procedural manual or situational checklists one can draw upon. Teachers develop their skills and knowledge through the ‘engine of experience’.

    Accomplished teachers are expert reflective practitioners. They have developed not just the instrumental skills of teaching, but the much deeper capacity to know what skills matter and when to use them.

    Reflective writing and journaling are useful for developing reflective capacity. This is especially true for novice professionals.

    Here are some guidelines to get you going.

    Reflective writing is about:Reflective writing is not about:
    A situation with me in itA situation from my perspective
    Questioning my assumptions Defending my actions
    Possibilities & alternativesTheory and practice
    Demonstrating how I came to know Demonstrating what I know
    Learning from experienceDescribing experience

  • Feature,  For Students,  For Teachers,  Philosophy & Science of Learning

    Some Educational Insights from Confucius

    While travelling in Vietnam I visited the Temple of Literature in Hanoi. Built in 1070, it is dedicated to Confucius sages and scholars. There are many beautiful and interesting features to the site. It is one of the oldest establishments dedicated to learning and scholarship. It is a place of worship as well as a place of learning. The design and layout reflect the ideals of Confucian education, introduced by the Chinese into Vietnam more than a thousand years ago.

    Temple of Literature Hanoi

    One of the biggest misconceptions of the Confucian approach to education is that it promoted rote learning and didactic teaching to the neglect of deep understanding, critical thinking and individual autonomy.

    Examination of the writings from Confucius and his followers reveals a much richer conception of teaching and learning. Many of the ideas espoused in the texts are remarkably relevant in today’s complex digital world.

    Confucius (Kong Fuzi) lived from 551 to 479BC and his influences continue to this day in his home country of China and in many other countries across Asia including Vietnam.

    Difficulties with translations, changing political climates and the arrogant primacy of ‘western’ ideologies have meant the full depth of Confucian thinking on education has not been appreciated. Recently however, new translations and revised scholarship have opened our thinking on the Confucian approach to education and its relevance to the modern world.

    Confucius Shrine in Temple of Literature Hanoi

    There are two main works in the Confucian canon that address education and learning. The Analects (Lunyu) comprises a collection of sayings and teachings from Confucius’ life and Xueji (Record of Learning).

    It is the Xueji that perhaps is only now beginning to be fully appreciated. It is a short chapter in the Book of Rites (Liji) one of the Five Classics of Confucianism. It is from this source that one of the most insightful passages deals with the strategies for skillful teaching:

    XIII. [When] a junzi (noble or exemplary person) knows the reasons for teaching to flourish and fail, [such a person] can then become a teacher. Therefore a junzi teaches by leading (yu): [lead] the way [of learning] but does not drag [the learners];

    strengthen but does not suppress [them]; open [their minds] but does not arrive [at the conclusion on their behalf].

    [To lead] the way [of learning] without dragging [the learners] will result in harmony [between the teacher and learners];

    to strengthen [the learners] without suppressing [them] will result in ease [of learning for them];

    and opening [the learners’ minds] without arriving [at the conclusion on their behalf] will result in [reflective] thinking.

    [A teacher who produces] harmony, ease and [reflective] thinking may be called skillful in leading.

    This translation as well as the clarification in square brackets is from Tan, C. (2015). Teacher-directed and learner-engaged: Exploring a Confucian conception
    of education. Ethics and Education, 10(3), 302-312 (the line spacings are inserted by me to facilitate comprehension)

    There’s a lot more useful insight in the Xueji on the subject of teaching and learning. One of my favourites is on the subject of ‘bad teaching’. The lament here on what is wrong with some teachers is still very relevant today. Consider for yourself:

    X. The teachers nowadays [only] chant the [texts on the] bamboos, with much talking and asking of questions. [They aim to] advance rapidly but disregard [the learners’ ability to] accomplish [the learning].

    [The teachers] are not sincere in making others [learn], and do not give [their] utmost to [consider the learners’ individual] talents when teaching them.

    [The teachers] carry out measures that are contrary [to what is right], and make requests that are not realistic [for their learners]. In such a case, [the learners] detest [their] study and resent [their] teachers; [they] are embittered by the difficulty [of learning], and are unaware of [its] benefits.

    Even if [they] were to complete their study, [they would] certainly lose [what they have learnt] quickly. These are the reasons why teaching does not produce [its desired] results!

    Also from Tan, C. (2015). Teacher-directed and learner-engaged: Exploring a Confucian conception of education. Ethics and Education, 10(3), 302-312

    Great insight from two thousand four hundred years ago still very applicable today!

    Gardens around the Temple of Literature Hanoi
  • Feature,  Philosophy & Science of Learning

    We Need New Stories in Education

    The Seven Basic Plots is an interesting book by Christopher Booker, the main argument is clear from the title; we have a limited number of story lines and regardless of context or medium, we like the familiar, predictable and comforting. Fairytale, folklore, epic novels and modern film scripts all use variations of basic narrative structures; resilience in the face of onslaught, heroic journeys, monsters and dragons and of course, the struggles of good and evil. The argument is not unique, many thinkers have pointed to a form of collective intellectual comfort blanket. We welcome stories that reinforce pre-existing assumptions and avoid those that challenge our biased views and require re-jigging our model of the world.

    The ‘basic plots’ phenomenon is much in evidence when we talk about education. Whether it is media reporting, policy discourse or public commentary, we return time and again to the familiar blandness of the comfort blanket.

    I’m tired of hearing about the epic journey of the Leaving Certificate, I’m done with the struggles of the science and engineering to attract and charm the young people of today, I no longer need the wisdom of employers, I’m fed up with tales of cash strapped colleges, disgruntled unions and skills deficits. It’s time we moved on from the great myths of technology and unsupported open learning. I know these stories and I’m sure they will be around for a while but isn’t it time we introduced some new topics and debates? We need new stories in education.

    So here is my suggested starter list of four new stories in education. When I say they are ‘new stories’ I am not suggesting that they have not been around before now – far from it, many are as old as education itself, what I mean is they seem absent or under-represented in the public discourse. So here they are, first as a list and then a short paragraph on each:

    • Education and Democracy
    • What Do We Mean by Learning?
    • What Makes a Good Teacher?
    • Learning Throughout Life

    Education and democracy – now more than ever we need to discuss the connection between these two ideals. Is it possible to have a functioning democracy without open, informed and truthful discourse among the citizenship? Perhaps we are so busy ‘training’ people to develop instrumental, economically viable skills that we overlook the ‘skills of democratic participation’ such as reasoning and critical literacy. Trump, Brexit, far-right movements … need I say more.

    What do we mean by learning? – We use the same word ‘learning’ for the many ways in which we extend our knowledge and develop skills and this variety in itself often leads to confusion. We need to develop a better way to bring the conversation about learning forward. Nobody has all the answers, especially academics, but we do need a common language and fundamental framework for understanding what we mean by learning and how to make it work better. In this way we can have sensible debates and together we can learn-about-learning  for our own sake and that of our children.

    What makes a good teacher? – Teachers are everywhere not just in schools. I don’t just mean this as a trite point to make us feel better; it is more fundamental than that. If we were not good teachers we would not survive as a culture and civilisation. All societies are concerned with the means of passing on from one generation to the next, the ‘way-of-doing’. So what makes good teaching? Is it specialist knowledge and deep expertise? Is it about passion and inspiration? Is it about explaining and making things easy? Is it about inclusion and bringing everyone along. Is it empowerment? And what makes a teacher ‘good’? Is it a moral value or a technical skill?

    Learning throughout life – Learning has traditionally been associated with nurturing the young and as preparation for life and work. However, it is better to regard learning as part of life itself, it is something that we continue to do so long as we live. Learning may be regarded as a gift we give to our future selves and so long as we have a future we will need to learn.

    Let’s talk about the issues and questions outlined above. They are important and I’m sure there are many different viewpoints to be considered and many new stories to tell.

    Time to move on.

     

  • Philosophy & Science of Learning

    Comments on the ‘Action Plan for Education 2016 -2019’

    The Government’s new Action Plan for Education is a very welcome document that contains clear aspirations and detailed actions to be achieved over time. The overall vision is that we (Ireland) become the best education and training system in Europe. This is excellent news and like many others who work in education, I think it is a highly commendable goal; it is realistic and achievable and the Action Plan is an important statement of intent.

    In that spirit I would like to make some suggestions and identify areas of improvement. This is not to overlook all of the good stuff and positive actions contained therein. Rather, it is to contribute to our thinking so we can achieve the goals to their fullest extent.

    In the preamble to the document the plan sets out what it means to be the ‘best in Europe’, it means:

    “Harnessing Education to break down barriers for groups at risk of exclusion; delivering a learning experience to highest international standards; equipping learners of all ages and capacities to participate and succeed in a changing world; and allowing Ireland to be a leader across a broad range of fields, scientific, cultural, enterprise and public service.”

    (Page 1)

    I couldn’t agree more and particularly welcome the emphasis on ‘learners of all ages’ and ‘capacities to participate and succeed’. It is right that we identify learning and education as important means of dealing with exclusion and alienation of certain groups in our society.

    Given our big vision you would imagine then that aspiration of ‘lifelong learning’ would feature prominently in our Action Plan. Furthermore, you would expect to find some form of analysis of what we mean by ‘learning for life’ and significant details on how we intend to support all our citizens to ‘participate and succeed’ in our ever changing world. Sadly, there is little by way of detail provided for both these areas.

    Throughout the document we find only strategy and policies that regard the purpose of education as meeting the needs of the labour market and hence ‘lifelong learning’ as wholly concerned with the provision of economically viable skills for the working-age population.

    And yet, at the high level of aspiration there are laudable goal statements such as:

    Education and training services support people throughout their lives. They play a huge part in developing their mental resilience and personal wellbeing. They equip people with the ability to adapt, to work with others, to think critically and to be creative. They give people the skills and knowledge to fulfil their personal goals.

    (Page 2)

    This seems to be a case of wanting it both ways; goal statements that envision education as a universal process, supporting people of all ages, encouraging adaptability and equipping people with the skills and knowledge to fulfil their personal goals, while the action statements overlook everyone beyond working age and neglect the personal fulfilment needs of carers, stay-at-home parents, community leaders, voluntary workers and the numerous activists and contributors to our sense of citizenship and culture.

    One of the most troublesome sections of the Action Plan is that which deals with “Goal 4 To Build Stronger Bridges between Education and the Wider Community”. I would have though this would be the section that would espouse the big vision of education for all. Instead it seems to miss the point entirely. It’s as if there is no community out there other than employers and big science, and the only education that seems to matter is tertiary education. There is nothing there for alienated communities, isolated individuals and those who cannot contribute economically. There is nothing about the values of education to contribute to creativity, democracy, or our sense of justice and community. There is nothing of our identity, culture, our heritage, our shared past or sense of attachment to the land in which we live.

    It is not sufficient to teach wellbeing in schools without practising it in society. We will not succeed in nurturing critical thinking in young people unless we ourselves challenge prevailing views and question the forces that shape our world. Creativity in people of all ages will flourish when we share a common sense of identity and belonging.

    Put simply, education is a means of participation in society. Participation often includes, but always goes beyond, finding employment. Participation involves giving people a sense of purpose and the feeling of being valued and included.

    In many areas the Action Plan gets it right and there are numerous welcome developments. However, if we are to achieve the vision contained therein we will need to extend our thinking. It is worth the effort as the prize is an education system that has meaning and value for everyone and helps us achieve a better, inclusive society.

  • For Students,  Philosophy & Science of Learning

    Questions and Inquiry

    I have a recent publication in E-Learning and Digital Media and the following post is a shorter version of some of the ideas I discuss in this paper on Questions, Curiosity and Inquiry.

    Questions are the root of inquiry; they initiate, sustain and invigorate all aspects of deep learning. Questions direct investigation, drive creativity, stimulate discussion and are the bedrock of reflection. In order to understand inquiry we need to deal with questions. I begin by attempting to clarify potential misconceptions of what exactly questions are. I argue for precision in language and I encourage a fuller conception of questions as situations and processes rather than simple sentences. I also discuss curiosity and elaborate on Dewey’s conception of curiosity as a natural resource for use in the training of thought. These ideas on the nature of questions and curiosity help to frame our understanding of the Inquiry Cycle as a model of learning. They can also act as a bridge, closing the gap between theory and practice, contributing insights on the integration of technology in teaching and learning and suggesting new areas of application and research on learning and inquiry.

    Questions as Situations

    Questions and questioning are familiar processes ubiquitous to human communication––they are what we do. It is perhaps because they are so essentially embedded in the way we think that we find it difficult to step back and contemplate what it means to question. When we describe learning in terms of inquiry we are clearly affirming that learning and questioning processes are somehow intertwined. From an educator’s perspective, it is therefore important to establish a conceptual framework to deal with questions and questioning.

    2014-09-16 18.16.04In attempting to provide such a framework one has to begin with a clarification on the use of language. There is a source of potential confusion that arises when we discuss the nature of questions in everyday life. This occurs when we regard questions merely in terms of sentences rather than situations. If I were to ask you now to provide me with a sample set of questions, say for the purposes of illustrating the points I wish to make, you may be tempted to write a list of sentences beginning with words such as ‘who’, ‘what’ or ‘where’ and ending in question marks. Does this list constitute a list of questions? In an everyday sense it may be acceptable to argue that it does; however, for the purposes of any meaningful analysis, standalone sentences like these are insufficient to be considered as examples of questions.2014-10-02 23.27.30

    Consider for instance the sentence “What was the result of the match? “ This can indicate a great variety of queries: it may arise as a text message from me to my son and he will take it that I am asking about a football result; in another context, it is plausible that the same sentence would be included in the text of a scientific paper. The meanings in each case are entirely different. When sentences are presented without a situation of context, even when they adhere to the appropriate grammatical conventions to indicate a question format, they are insufficient to warrant consideration as examples of questions. Such sentences indicate only a class of question or question types. A sentence only becomes a question when it is spoken or read and interpreted within a context. Furthermore, we need to consider what responses or feelings arise in the individual as a result of experiencing the sentence-question.

    Put together the experience, the response, the consequent feelings and the manner in which each of these in turn transacts with the other and we have a broader, more useful concept, that of the ‘question situation’. Question situations comprise the full extent of a query and context. In education, this distinction between question types and question situations is important. All too often the question type is considered in lieu of the situation. When we talk about textbook and exam questions we often fail to appreciate the full context in which the student encounters the question.

    Goal-oriented Questions versus Intrinsic Curiosity

    This conceptual shift, to regard questions as embedded in situations rather than standalone entities, gives rise to further linguistic challenges. We often talk about a person ‘having’ a question and our immediate tendency is to fix and locate questions in the mind of individuals. This is understandable as we regularly seek information by means of a question and expect matters to be resolved by means of an answer. However, this information seeking is always undertaken within a wider context or purpose. We wish to know the time so as not to miss the train and so on. We require constant feedback as we go about the accomplishment of the goals we set in daily life. 2014-07-15 15.23.14In instances when we ask questions such as to seek directions or test the temperature to see if we need a coat or search the Internet, we are seeking information to help us progress or decide upon a course of action. These questions are functional in that they are directed at the achievement of a goal. However, this is precisely the reason why we should regard questions within their wider context. When we seek information in this way there is always pretext and subtext, an underlying purpose and setting.

    However, what of question situations that appear unrelated to an external goal or purposeful activity? What happens when a strange object catches our attention or we investigate a novel experience as when a child plays with sand and so on?   Clearly such a posture arises directly from an intrinsic interest in a situation or opportunity. In the absence of external goals these impulses are usually described as curiosity. From an educational perspective, this distinction between goal-oriented questioning and questions that arise from intrinsic curiosity is significant. The notion of harnessing natural curiosity as an enabler for learning is evident in many writings on education from Plato and Confucius to Montessori, Brunner and of course Dewey. In school contexts, much pedagogic design and classroom practice is directed at stimulating curiosity.

    Helpfully, in the English language we usually say that we ‘find’ a situation or object curious. This recognises the transactional nature of curiosity and that it is a characteristic of the interplay between individual and environment. Once again the notion of question situations is reinforced especially so with intrinsically oriented questions. From an instructional perspective, we need to be mindful that we are trying to bring about situations with certain qualities. We cannot manufacture curiosity the best we can do is create the conditions that will facilitate it.

    Questions and Decisions

    Often our inclination is to regard questions as static or fixed. We often regard decisions we make about a future course of action in terms of a single point or question. Even when we take context into account we tend to reduce the situation to a single point rather than a continuous dynamic. Consider the following story:

    Three hikers were traversing the mountain range when a dense fog enveloped them. They needed to decide whether to progress further to the next town or to turn back. Going forward was a shorter journey but involved a greater risk, as there were dangerous cliffs ahead.   Going back was longer and would mean loss-of-face, as they would not achieve their stated goal. They argued for some time and eventually they split up; two went forward and one back to base.

    Suppose I were to stumble upon this group as they were arguing on the mountain. I, or even they, might say they were considering the question of whether to go forward or back. However, it is easy to see that that was not the real issue at hand. They were weighing up the balance of increased personal risk in going forward against the shame and disappointment or going back. Perhaps, they were also considering future consequences such as the camaraderie of the group–whether to stick together or each to act as an individual. These were underpinning questions and the outcome for each individual was the selection of a future direction. So rather than single points we have a complex interaction: questions arise, questions are considered, some lead to other questions, some grow while others get resolved.

    Locating questions in terms of a single point in time, place or person seems unsatisfactory. Questions are nebulous and difficult to pin down. It is more useful to consider questions in terms of dilemmas of disturbances that propagate outward. In the story above the fog precipitated the argument and so on. The question may be regarded as a state of affairs. Questions have trajectories.

    Open and Closed Questions

    We often refer to open and closed questions and intuitively we recognise that some questions may be quickly resolved while others seem to propagate outwards leading to an endless sequence of possibilities. Consider for example, the question one might ask while scanning for a particular author in a bookshop: “Does the letter P come before S on the shelf?” (q1). For most people this is easily and quickly resolved; a rapid internal recitation of the alphabet and the matter is settled.

    In contrast, recently a teacher’s ICT discussion group reported the following question, as asked by a child: “Why is the alphabet always in the same order?” (q2). This question perplexed many adults and through subsequent discussions I came to hear about it. It is as if the question caused a ripple of curiosity not just on the nature of the alphabet but also as to why children frequently ask such profound and apparently obvious questions.

    What’s interesting is perhaps, and I can only speculate on this, the child who asked the q2 question expected a straightforward answer. From a child’s perspective, q1 and q2 are closed questions not too far apart in their nature––matters easily resolved by means of new information. However, for others, including myself, q2 is qualitatively different in nature to q1. For q1 (the order of letters) one knows there is an answer to the question, one has a strategy to arrive at the answer and importantly, with the answer comes a form of closure to the situation. On the other hand, for q2 (why the order of letters) one can only speculate if there is an answer, there is no obvious strategy available to arrive at an answer (as many possibilities would need to be considered and investigated), and finally, one can sense that in attempting to resolve the question––far from closing off a situation––new areas of inquiry will be opened up.

    Questions and Critical Thinking

    Consider again the child’s question (q2) on the order of the letters of the alphabet. To this kind of question many adults might say “Oh! I never thought about that”, what they mean is that their attention has never been drawn to it. As adults we cannot possibly attend to all of the stimuli that we encounter and, as a means of dealing with such complexity, we have developed schemes to manage how, when and what we will pay attention to. In education, critical theorists promote a model of adult learning centred on awareness and transformation of previously taken-for-granted assumptions. The challenge for many adults is awareness of what would otherwise be taken for granted and this begins with attending to these assumptions.What are New Year's resolutions and why they seldom work

    Children often ask questions that initiate critical thinking in adults. For example, I remember the following conversation with my father from when I was about five or six years old:

    Me           “What’s that tall thing sticking up from the building?”

    Father   “That’s called a crane it’s used to lift things

    Me           “A crane! I see! Yes but who decided to call it a crane?”

    Father   “I don’t know it’s just called that I suppose

    I suggest that from the perspective of a five year old, the question may be regarded as nothing more significant than a request for more information on the situation. If my father had answered: “the government get to name things” I may well have been content with that and closed my line of questioning. Thankfully, he answered honestly by saying he didn’t know and implicit in his response “I never thought about that”.   As adults we may be impressed when we hear children ask potentially critical questions but what is really occurring is that our attention is drawn to previously uncontested assumptions.

    Curiosity

    Thus far I have argued that we consider questions as situations characterised as disturbance, disequilibrium or matters that must be attended to. In many instances such matters can be quickly closed off and resolved; however, there are also questions that open up new concerns, they develop outwards as ripples or as trajectories of inquiry. As educators we should have a special interest in these open questions as they have self-sustaining qualities and are processes that can lead to new insight and understanding–in other words they are learning processes. Consider again the question of why the letters of the alphabet are always in the same order (q2 above). When I first heard this I thought, “that’s interesting I never considered that before”. New possibilities came to mind–why don’t we order the alphabet putting the most frequently used letters first or why not organise to separate the vowels and consonants and so on. My curiosity was aroused. It is this curiosity intrinsic to the situation, which drives the subsequent questions. Curiosity may therefore be regarded as the capacity for one question to stimulate another by means of the level of intrinsic interest that arises.

    This characteristic of curiosity, involving as it does a causal connection between attention and interest, is implicitly understood by many teachers. When we talk of arousing curiosity in others perhaps this process of drawing attention and thence desire is really what is involved. Note that the causal relationship is mutual: once attracted, interest arises, interest in turn sustains and enhances attraction.IMG_0587

    In many circumstances educators take questioning and the nature of questions for granted; ‘I know a good question when I hear one’ is a common approach. The implication is that you wait for good question situations to arise rather than actively seeking to bring them about. Part of the challenge for teachers is the gap between theory and practice. Insights on the nature of questions and curiosity as discussed above are often difficult to connect with practice and translate to useful strategies for the classroom.

     Note: all the pictures are mine and I’ll leave it up to you to work out the connections. Curiosity and all that!

  • Philosophy & Science of Learning

    Learning, Participation and After Virtue

    What makes a good person?

    This is an old and important question.  Philosophers and theologians through the years have sought an answer including Aristotle, Aquinas, Hume, Kierkegaard, Newman, Nietzsche and others.

    Alasdair MacIntyre provides a useful analysis of the history of thinking on this question and the current state of moral philosophy in his books After Virtue (1984) and Whose Justice? Which Rationality? (1988). MacIntyre argues that a full understanding of moral philosophy today is constrained by failure to appreciate historical context.

    He proposes a disquieting scenario to illustrate what he deems the state of affairs today. Imagine, he suggests, through some terrible catastrophe all the scientists in the world were wiped out and with them the thinking and practice they engaged in. Some time later, when people seek to revive science they would only be partly successful; they would have to rely on clues from remnants of documentation, pieces of laboratory apparatus and a scattering of folk ideas. The practice of science would be gone.

    Although MacIntyre uses this vista to illustrate how, he believes, we have lost the way (and means) of moral philosophy, he is also making a point about ‘practice’. Human activities directed and sustained toward a particular goals are practices. Thus science and its sub-fields are practices, as are many of the activities we engage in such as medicine, engineering, academic scholarship, the arts and sports etc.. MacIntyre (1981a p30) makes clear his understanding of practice:

    By a ‘practice’ I am going to mean any coherent and complex form of socially established cooperative human activity through which goods internal to that form of activity are realised in the course of trying to achieve those standards of excellence which are appropriate to, and partially definitive of, that form of activity, with the result that human powers to achieve excellence, and human conceptions of the ends and goods involved, are systematically extended.

    To me, this conceptualising of practice, internal goods and the extension thereof resonates with work by Davidov, Engeström and other proponents of Activity Theory and Learning as Expansion. It is also consistent with the arguments I make (Casey, 2013) that the ultimate goal, purpose  and direction, or telos, of learning is toward participation in practice. MacIntyre argues that ‘internal goods’ are always shared and belong to the practice. Internal goods act for the betterment of practice. I think this is what we mean when we use phrases like ‘in the service of Science’ or for ‘contributions to Agriculture’.

    In order to answer the question of what makes a good person you would need to provide a context. A good scientist would be a person who extends the practice of science through participation and the realisation of internal goods particular to science. A good person today (in a general way) participates. Through participation we share in the development of, and are in the service of, societal practices. What is virtuous today differs from what was considered virtuous in the past. Why? Because practices have evolved and extended. Our understanding of issues such as climate change, world hunger, human rights and even ‘how we learn’ are the internal goods of the present time. With that in mind I’ll leave the last word to MacIntyre on his definition of a virtue:

    A virtue is an acquired human quality the possession and exercise of which tends to enable us to achieve those goods which are internal to practices and the lack of which effectively prevents us from achieving any such goods.

    MacIntyre (1981a p32)

    References

    Casey, L. (2013). Learning Beyond Competence to Participation. International Journal of Progressive Education Special issue: Educating for Democracy and the Process of Authority, 9(2), 45-61. Available from http://goo.gl/Pg0T3O

    MacIntyre, A. (1981). After Virtue: A study in moral theory (London, Duckworth).

    MacIntyre, A. (1981a). The nature of the virtues. Hastings Center Report, 11(2), 27-34.

    MacIntyre, A. C. (1988). Whose justice? Which rationality? : Duckworth London.

  • For Students,  Philosophy & Science of Learning

    Why We Learn

    Sometimes big questions just sit under our noses and are too close and obvious to warrant attention. The matter of why we learn falls into this category. It seems obvious that we learn every day of our lives and that learning is important but why is it so?

    Part of the answer lies in our evolutionary past. To understand why we learn we need to appreciate the benefits of learning in terms of survival and growth of human beings. Learning is a special way in which we can gain advantage in our quest for success.

    Every person and indeed all animals have innate abilities developed through natural selection. Over many generations animals adapt to their environment and acquire specialist abilities for hunting, defence, reproduction and so on. When we observe animals in their environment we appreciate the usefulness of these assets. Mink have fur coats to survive the cold winter, cheetahs run very fast and hedgehogs have spines and roll in a ball when under threat.

    Notice it is not easy to distinguish a behavioural ability such as knowing when to run and a physical ability such as well-developed muscle and skeleton for running. If you look at anatomy and physiology it only makes sense in terms of the behaviour it supports. Behaviour in turn, can be best understood when we look at context and environment.

    Notice also that it is not always easy to see what is acquired through natural selection and what may be learned during the lifetime of an organism. Many animals display innate tendencies to behave in a certain way – dogs are curious because that’s the way they are. Other behaviours are learned through experiencing the world. Abilities such as knowing where to find food or how to avoid danger are developed through experience in the world. Even physical abilities such as speed, although primarily acquired through evolution, may be further enhanced during life. We can learn to run fast or stand on our heads – nature gives us the raw materials but we use learning to make the most of them.

    We are better learners than all other animals. It is our ability to learn that has given human beings the competitive edge in terms of dominating the environment. Many animals do learn but very few can even approach the levels of sophistication in learning that we achieve. Learning is our ‘super ability’ and through our superior learning we achieve all that we are.

    When viewed through the lens of evolution and survival, it is easy to appreciate why we need to learn. Here are some types of learning and why they are important to us:

    • We learn to REMEMBER – in this way we associate places, events and situations with what has gone before.
    • We learn to THINK – in this way we can imagine new situations, avoid dangers and harness our efforts toward desirable goals.
    • We learn skills in order to ACT – in this way we nurture specialist abilities to gain further advantage in anticipated situations – skills are not just physical,cognitive skills are also developed, of these language and literacies are perhaps the most important skills for humans.
    • We learn to PARTICIPATE – in this way we work together by contributing to and relying on others to achieve our social, economic and spiritual well being.

    These four forms of learning are closely interlinked and Learning to Participate can be said to encapsulate the others.

    So to answer the question of ‘why we learn’ we learn to participate as people in the world in order to make all our lives better.

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