“To investigate the generative theme is to investigate the people’s thinking about reality an people’s action upon reality, which is their praxis. For precisely this reason, the methodology proposed requires that the investigators and the people (who would normally be considered objects of that investigation) should act as co-investigators. The more active an attitude men and women take in regard to the exploration of their thematics, the more they deepen their critical awareness of reality and, in spelling out those thematics, take possession of that reality.”
It has seemed particularly fitting to be developing Philosophy 12‘s Metaphysics unit alongside my recent reading about critical pedagogy, epistemological emergence, and how they are each influencing my existing fascination with Gregory Bateson’s framework for transformative learning. As members of the class each go about discovering the ideas of a prominent metaphysician, I have waited to see how the group might approach the creation of a Discussable Object that will enable an authentic collective reflection of the group’s individual learning.
To Freire, this process of mutual engagement and reflection is central to the social construction of reality, showing a clear instance of the course’s own constructivist philosophy interacting with the course content to point to our emerging task(s):
“…the program content of the problem-posing method – dialogical par excellence – is constituted and organized by the students’ view of the world, where their own generative themes are found. The content thus constantly expands and renews itself. The task of the dialogical teacher in an interdisciplinary team working on the thematic universe revealed by their investigation is to “re-present” that universe to the people from whom she or he received it – and “re-present” is not as a lecture, but as a problem.”
For my part, I believe that much of this has been set in motion by virtue of the course environment and the unit assignment(s) thus far: to share initial findings on a metaphysical thinker’s life and ideas, isolate and reflect upon what can be interpreted of their “major” questions concerning reality, the self, and points in between, and to engage with peers’ ideas.
“I really like that example that you use, because I think that’s such a great way of thinking of the Will as more of a positive thing. Instead of something that suffocates us, as Schopenhauer would believe, we can view it as something that brings us more joy with the new experiences it could bring us, and just taking the unfulfilled desires as things to learn by. Or maybe we could see it somewhere in between the two?”
“It is with [this] apprehension of the complex of contradictions,” Freire says, “that the second stage of the investigation begins.”
“Always acting as a team, the investigators will select some of these contradictions to develop the codifications to be used in the thematic investigation. Since the codifications (sketches or photographs [or oral descriptions of an existential problem]) are the objects which mediate the decoders in their critical analysis, the preparation of these codifications must be guided by certain principles other than the usual ones for making visual aids.
“Since they represent existential situations, the codifications should be simple in their complexity and offer various decoding possibilities in order to avoid the brainwashing tendencies of propaganda. Codifications are not slogans; they are cognizable objects, challenges towards which the critical reflection of the decoders should be directed.”
In the coming days, the class will strive to represent these codifications as ‘cognizable objects’ that extend in a “thematic fan” from the contraries at the nucleus of each’s journey into metaphysics. Following from discussions on the blog, as well as the fruits of #PhilsDayOff, the week’s dialogue leading up to the creation of the Discussable Object will seek to employ the concept of emergence on two levels:
“We need emergence on the level of meaning itself, but because meaning is attached to human subjectivity we also (at the same time) need it at the level of human subjectivity. In other words, we need the concept of emergence in a double sense.”
This double sense of emergence is something I feel might be possible within the context of the Discussable Object, as the group’s individual revellations will inform the development of a collective awareness. “Nobody knows whom he reveals when he discloses himself in deed or word,” says Hannah Arendt, adding (by way of Osberg & Biesta):
“Because human subjectivity emerges only when one acts with others who are different (Arendt 1958, Biesta 2006), this means education only takes place where ‘otherness’ – being with others who are different from us – creates such a space. In this sense it is the plurality of the ‘space of emergence’ that educates, not the teacher (Biesta 2006).
Here it feels as though we might be on the verge of a learning opportunity that organically binds the teaching of subject material with an acknowledgement and integration with an ongoing search for the self that “stimulates the appearance of a new perception and the development of new knowledge (Freire).”