• 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.

     

  • Feature,  For Students,  Tips

    Ready to Learn – Taking the First Step

    Oh I was just wondering have you got a moment, I just want to ask you about something‘ she had arrived at NCI reception and they suggested I might meet with her. ‘No problem at all‘ I assured her while thinking how much I had to do that afternoon.

    Five minutes later she sat in my office. She was very nervous and I thought I noticed a slight trembling in her voice. Her name was Susan.

    It’s like this‘ she said ‘I was thinking of doing a course here but I am not sure if I’d be able for it‘. She went on to tell me her story. She left school at sixteen without a Leaving Cert. She worked in the retail sector for the last twenty five years and now she is a manager. She is married with three kids and two of them are in college. She reads a lot and is well liked by her colleagues. Generally, she’s happy.

    But there’s always been a niggle. An unease and sense of being often left out, ignored and taken-for-granted. ‘Sure what would Susan know‘ she once overheard a younger colleague remark.

    Susan explained that she has been thinking about college for years but had never taken the first step. Recently she floated the idea of doing a course with her friends and family ‘Yeah go on why don’t you give it a try‘ they would encourage her. But deep down she was nervous and didn’t know where to start.

    So I don’t know Leo why I’m here, perhaps it’s just a crazy idea, I mean, I don’t even have a Leaving Cert and I was crap at school, this is a terrible idea, sorry for wasting your time‘. I just listened, it was like I was the audience for her inner debate. ‘But I can do it! I’m good with words, this is for me, this is my chance!

    Would you like a cup of tea?’ I asked, eventually finding something I could be useful at. ‘Yes that would be great‘.

    IMG_1799

    Later we talked about adult learning and how she was not that unusual. College, especially National College of Ireland, is not like school. Adults are welcome and treasured as they bring valuable life experience to the classroom. We discussed how people like Susan make a conscious decision to learn and often thrive when they go to college. They find new ideas, make new friends and find new meaning in their lives.

    Years later we were standing at the conferring ceremony  in the National Convention Centre, Susan was all gowned up and proudly clutching her parchment. She introduced me to her family and there were smiles all round.

    Do you remember our first meeting?‘ she asked. I nodded ‘yes’. ‘Well!  I just want to say thanks for the tea. You make a good cup of tea‘ she grinned ‘one that will last a lifetime!‘.

  • 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 Teachers,  Philosophy & Science of Learning

    Reflection and Practice

    What is reflection?


    Adult educators like to use the term “reflection”.

    In class you are likely to be invited to “reflect on your own experiences” or, when tasked with an assignment, you are just as likely to be invited to reflect as discuss, debate, argue or critique.

    I admit that I also like the term and find myself encouraging others and often myself, to reflect on a particular issue or problem.

    What does it mean to reflect? And how does reflection differ from “thinking about”, “recalling” or just simply “lulling over” a situation?

    Useful insight comes from the work of Donald Schön (best known for his book The Reflective Practitioner) who discusses the distinction between “reflection-in-action” and reflection-on-action”.

    My picture from New Year’s Day 2010

    Reflection in Action
    This is reflection on-the-run so to speak.  It is a form of self-awareness that is brought into play as we engage expert activities.  For example, a teacher may use reflection-in-action during a class to try out, monitor, evaluate and moderate various instructional strategies.  As Schön puts it:

    “The practitioner allows himself to experience surprise, puzzlement, or confusion in a situation which he finds uncertain or unique. He reflects on the phenomenon before him, and on the prior understandings which have been implicit in his behaviour. He carries out an experiment which serves to generate both a new understanding of the phenomenon and a change in the situation.”

    (Schön 1983 The Reflective Practitioner  68)

    Notice here how Schön is using terms related to feelings ‘surprise, puzzlement…confusion’.  As soon as we notice our feelings we become removed from them. When we ask “why am I surprised?” consider who is asking the question, perhaps some kind of observer – the self-narrator.  Joyce describes this for one of the characters in his short story A Painful Case from the Dubliners collection:

    He had an odd autobiographical habit which led him to compose in his mind from time to time a short sentence about himself containing a subject in the third person and a predicate in the past tense. 

    But reflection moves beyond the objective stance suggested in the story.  It is also active and, as Schön suggests, experimental and transactional. This form of reflection is also alluded to by Dewey when he talks about experience

    “We live at the time we live and not at some other time, and only by extracting at each present time the full meaning of each present experience are we prepared for doing the same in the future”

    Dewey, 1938 Education and Experience 

    So then, reflection-in-action is about self-awareness and an active, inquisitorial stance.  It is transitory and connected with the moment.

    Reflection-on-Action

    In contrast, reflection-on-action takes place after the event.  In the case of a teacher it may involve a process of going back over a class, to be aware and concious as to the meaning of what took place.  Although this may sound fairly straight forward it is actually quite a difficult task.  I would go so far as to suggest that reflection of this kind goes against our nature.  It is a process that requires a structured approach and involves skills that must be learned.

    Just as Aristotle might have proclaimed we are the things that we do there is a counter point, concerned with how we build our identity, that suggests we are the stories we tell (see McAdams).  The process of story building is intimately connected with the way we remember events.  Some of the consequences of this distinction between the ‘experiencing self’ and the ‘remembering self’ are outlined in the video presentation by psychologist and nobel laureate Daniel Kahneman posted below. 

    The remembering self is a storyteller (actually the term ‘story builder’ is probably more apt).  We do not remember events as a linear reproduction of the sensations involved – there is simply not enough capacity – we do not accurately relive events through memory.  In particular, our perception of time is greatly distorted and the significance of some aspects of what took place are amplified while others are diminished.  As Kahneman outlines we are poor judges of past events even, perhaps especially, when they involve ourselves.

    This is why we find it difficult to engage in reflection-on-action. And this is why it is a really useful practice.  Through a well structured process we move from the self-generated story to an altogether more useful, evidence based, analysis. 

    Reflection involves questioning and challenging our implicit assumptions, gathering and maintaining evidence  in the form of a diary or portfolio, connecting theory with practice and making predictions.

  • Uncategorised

    “Christ Deliver Us”

    A  new play at the Abbey Theatre written by Thomas Kilroy inspired by Inspired by German dramatist Frank Wedekind’s 1891 masterpiece Spring Awakening.
    There is an archetypal story that can be found in folklore, fairytales and mythology and it recurs again and again.  It is the ‘coming of age’ narrative whereby the young gain wisdom, overcome adversity and become adults.  Thus, each culture reproduces.  The young learn and adapt, society is newly interpreted and modified and each generation inherits and subsequently passes on the values and norms of their parents. 
    This process of ‘take-over’ from generation to generation is fundamental to the survival of a culture.  Hence so many stories and the high value placed on the wisdom therein. We see this in The Godfather, Harry Potter and even the story of Moses – the storyline is similar in each case – an alternative life beckons for a short while but eventually one’s true nature wins out and the inherited core values are embraced.
    There is a particular variation of this theme which we all find disturbing and is at the root of Kilroy’s new play.  What if “there’s something rotten” in society?  What if it’s a monster?  Who will inherit a culture of moral cowardice, oppression and miss-shapen values?  Stories such as Sophocles’ Oedipus, and Shakespeare’s  Hamlet deal with this variation – they are stories of doom. Tragedies.  A rotten society, a deviant culture must not be passed on – the situation for the young is hopeless.
    Christ Deliver Us is not about Ireland, the 50’s or religious oppression – it is a variation of an age-old story.  It is a warning.  Each person must interpret the world and carryies a responsibility to be true to their own values.  When this is not possible, as was the case for the young characters in this play, the situation is unsustainable.  A society that hands over moral authority to others – in this case the church – cannot survive.  There is no inheritance. 
    In the play we find three main characters at the boundary of adulthood.  Each in their own way experiences the stifling of ambition and the suppression of  their individuality.  We find a society in crisis where even the likeable mother (Winnie’s) and father figures (the Canon) are bereft of courage that they fail to assert their moral authority.  
    This is a society where the voice of reason ( Fr Seamus) is quite literally stifled – incapable of being heard.  Against these odds their is no possibility of a happy ending – the young are trapped and left with just questions unanswered and wishes unfulfilled.  Here too we are reminded of the primal reality that sits immediately below the surface of any society – hence the savagery of what we see.  This is the consequence of the malfunctioning society – the ironic price of ignoring the ‘real’ is that it wells up uncontrollably –  the play contains scenes of rape, masturbation and physical violence.  

    Christ Deliver Us resonates long after the performance.

    Congratulations to Thomas Kilroy, Wyane Jordan and the Abbey for such a superb production.

    Christ Deliver Us! by Thomas Kilroy from Abbey Theatre on Vimeo.

  • Uncategorised

    Top Ten Insights on Learning

    It’s the time of year for reviews.  I call it the season of the “top tens”: we have the top ten songs of 2009, the top ten sporting moments, the top ten films and so on.


    I have decided to step on the band wagon and am now pleased to present my Top Ten Insights on Learning.

    Here we go:

    1. Learning is constructed
    2. People are curious
    3. We learn best in social settings
    4. Much adult learning is child’s play
    5. We have a Learning Identity
    6. Meet the Digital World
    7. Adults learn what they want to learn
    8. Learning can be additive or transformative
    9. We learn throughout life
    10. We strive to be all that we can be


       1 Learning is constructed

       The best analogy is that of a tree with many branches.

      We learn through the integration of present and past experiences.  As we experience the world we connect new experiences with our past – in other words we construct knowledge.

      Learning has nothing to do with transmission of knowledge – it about personal construction.

      Educators who recognise this focus on process rather than output and encourage students to make their own meaning rather than reproduce the work of others.

       2 People are curious
      We can use whatever terms we wish: “learning as inquiry” “problem-solving” “achievement goals” – the plain fact of the matter is that people are curious.  

      We can be both mentally and physically curious.  We have evolved our higher order thinking skills because our curiosity has provided a competitive advantage on this planet.  

      Curiosity is at the root of learning – to make learning happen provide conditions where curiosity is aroused.

       3 We learn best in social settings
      We have created our society and culture by developing systems to share knowledge, organise tasks, transmit knowledge between generations and collaborate with others to solve problems.

      No matter how clever or knowledgeable a person is – very little can be achieved alone.

      When we learn our instinct is to share and communicate with others.  

      Students who work together through group work will learn much more than the task at hand: they will have to listen, discuss, debate, concede, collaborate, co-operate and share.  These are really usefull skills.

      4 Much adult learning is child’s play
      I said above that people are curious both mentally and physically. Curiosity can be very dangerous if it is left unregulated. 

      I could be curious about what its like to walk on the central partition of the motorway, manage an international bank or pilot a 747 but I’ll never do these things.  

      However, through play and imagination I can experience these actions and their consequences.  
      Many talk about “lifelong learning” I think we should call it “lifelong playing”.  These day’s I’m playing with the Italian language.

      Teachers should let students play – this is also important in 3rd level: role play, simulations, gaming, problem-solving, apprenticeship and peripheral participation can be regarded as adults at play.

       

      5 We have a Learning Identity

      We all have a Learning Identity and I have written about this in a previous blog post.   

      In my own research on how adult’s go about learning digital skills late in their careers I found that Learning Identity loomed large whenever educational endeavour was considered.  I would ask “why do you want to learn computer skills?” and people would respond with “well I was no good in school…”

      Perhaps it’s because society places such a high value on schooling and educational qualification that those who have had difficult experiences in school feel so inadequate when it comes to learning in later life. 
      It’s as if what they learned in school was that they were not good learners.

      Educators and trainers should not underestimate learning identity.   It’s not just about praising and encouraging (although we should do this all the time) it’s about being aware of social comparison, fear of humiliation and genuine exam anxiety.  The big message should be – this is not like school.

      6 Meet the Digital World

      Your first thought might be that the digital world is “out there” in the places where people are using technology to make things happen.  But what I want to talk about is the Digital World that’s “in here” – I mean inside your mind!   

      We all build the world in our mind and through this process we organise, ascribe our values, assumptions, unquestioned beliefs and preconceived patterns of thought about aspects of the world.

      For me its the Digital World but for other people it may be the world of the literate, of the wealthy, of the workers, of the young or of the future.  

      The important point is critical awareness.  That is the learning task: to be cognisant of our assumptions, prejudices and patterns of thought. 



      7 Adults learn what they want to learn

      This should be written on the wall of every training room and college classroom.  

      Learning decisions are often neglected.  I find this a fascinating area of inquiry: why do people choose to learn at a particular point in time?  


      We can pack our children into a classroom and somehow get away with telling them what they need to know but there is no way this will work with adults.

      Connecting usefulness and application is integral to the learning task for adults.

       8  Learning can be additive or transformative
      Of all the learning typologies this simple distinction is the most useful.  We tend to think often about adding to our bank of knowledge but we seldom describe learning in terms of reorganising our thinking about something.  


      One of the characteristics of transformative learning is that it it involves loosing something (and this can be disconcerting) and rebuilding or putting something new in its place.


      I think that transformative learning can take place at a societal level also.  Imagine the upheavals caused by Calileo’s assertion that the Earth orbits the Sun or when Darwin described the Origin of the Species.  It wasn’t so much that we rejected the new ideas but we also had to face the reality that to do so involved moving away from preexisting, more comfortable, beliefs.


      Transformative learning can take people outside their comfort zone and challenge ‘the way we’ve always thought about things’.  This is not always an easy experience.


      One example of transformative learning that I frequently encounter is the process of college students moving beyond a positivist view of the world to become more comfortable with uncertainty, different perspectives and and awareness of their own subjectivity.

      Teachers who challenge students to think differently, to appreciate other perspectives and to self-reflect on practice will create conditions for transformative learning.  When students argue and critique we know we have accomplished.

       

       9  We learn throughout life
      We tend to compartmentalise our short existence into a series of stages each with its own tasks and challenges.  

      We are born and grow in childhood developing of motor, language, thinking and communications skills.  As teenagers, we build our identity and later we are tasked with our partner relations, parenting and success in the workplace.  Later still, we face the challenges of ageing and the fragility of our bodies and finally we face the fact that we are mortal.  

      We need to learn as we go – there is no point of arrival where we have all the we need to confront the challenges ahead.  This is why learning is often described as a journey, this journey parallels the journey of life.

      People of all ages look for meaning in their life, learning is one way to give meaning.  Senior learning is often regarded as “nice” – in fact it is much more, it is essential.  Lifelong learning is also learning for a long life!



       10  We strive to be all that we can be
      This is the so-called drive for individuation.  

      One way to think about this is in terms of a desire to be competent no matter what the field of activity.  
      This is not the same as wanting to be good at everything.  To strive to be ‘all that you can be’ is to take account of opportunity, capability and circumstance.  

      But what you need to be good at is: who you are – you need to be the best “put your name here” possible.  As we grow this guides our approach to learning and life.

      We learn to be all that we can be.




      My pictures are from Christmas Day in Maynooth 2009 when Maire and I took a walk by the canal.