University of Western
Sydney
1.Introduction
2.Reasoning,
Intuition and Awareness
3.Learning
to Solve Problems
4.Holistic
Experience versus Partial Reasoning
5.Learning
in Captivity of the Global Economic System
5.Learning
in Captivity of the Global Economic System
6.Learning
that Never Ends
7.Conclusion
Appendix
References
1.
Introduction
Ecology
of Learning explores the factors and conditions, interrelationships and
interactions which stimulate, sustain or impede human learning, and thus
helps learners to develop and strengthen their
potential for understanding
and knowing (Dimitrov, 2002).
The
ability to learn is inherent in every living creature. Plants and
animals learn to adapt to the changing environment in order to survive,
reproduce and increase their fitness. Some animals easily learn to follow
human instructions and develop behavioral patterns classified by people
as "clever", "friendly", "faithful", etc.
Similarly
to plants and animals, humans learn also to better cope with changes. What
we learn reflects the way we live, and the way we live reflects our health.
In each moment of life, the state of health is an integral expression
of what we have learned about ourselves and the world, about our relationships
with one another and with the other forms of life, be they animate or inanimate.
Human
health has as many dimensions as human life has - physical and emotional,
mental and spiritual, individual and social, environmental and universal.
These dimensions are so intertwined and interlaced that logic alone can
hardly grasp their unity. The logic of life (and health) is something different
than the logic of brain; the former relates to spontaneity of our living
experience, while the latter rules our thinking capacity. Just thinking
and talking about health can never make us healthy; we need to experience
in-vivo the effect of the health-supporting environments.
2.
Reasoning, Intuition and Awareness
Intuition
illuminates the wholeness of our experience, while reasoning divides the
wholeness in order to study its parts. According to Varela one of
the godfather of bootstrapping
(self-referential) philosophy of the autopoietic nature of life (Maturana
and Varela, 1980), intuition is “a basic human ability which operates constantly
in daily life” in tandem with our reasoning. “Intuition without reasoning
is blind, but ideas without intuition are empty” (Varela, 1999). Not mental
speculations about life and health, but awareness of their unfolding is
at the core of the modus operandi
of intuition.The higher the degree
of one’s awareness, the greater the chance for experiencing those precious
moments of ‘convincing clarity’ which characterises every intuitive insight,
every spark of human creativity.
Varela
and Vermersh indicated three dynamic phases of human awareness: suspension
of one’s habitual thought and judgment followed by conversion
of attention from ‘the exterior’ to ‘the interior’ and ending with letting-go
or receptivity towards the experience (Varela and Vermersch, 1999).An
unusual existential event a dangerous situation, an aesthetic surprise,
or a suddenly emerged remembrance can trigger the initial phase of
the individual awareness. The attention then immediately turns inwards,
distancing itself from the world around; this is the second phase. In the
third phase the duality between external and internal dissolves into an
authentic state of openness and receptivity, ‘letting-go’ of any voluntary
tension. The three phases of human awareness links tightly the reasoning
with intuition.
Example
A
sad event can trigger an abrupt break in the daily monotony of our repetitive
actions. The feelings of sadness arise, stay for a while and then disappear
without awakening our awareness.But
another development is also possible: we can open our heart and allow the
feelings of sadness to enter inside us. Then we can ask ourselves what
make these feelings move: amplify or decrease, multiply or disappear? What
kind of motivation make them transform into their opposite - feelings of
joy? What thoughts they evoke? What stories they bring to life? The inner
criticality may grow until the ‘letting-go’ point is reached. Then we stop
asking questions, searching for stories, recollecting events. The internal
starts to merge with the external and the feelings of sadness disappear.
What remains is awareness.
We become aware about a change that has occurred with us, about a renewal
that has transcended both the internal and the external. We are new beings,
cured from the feelings of sadness and empowered to move further in life.
The
reasoning is the way of knowing, while intuition reveals wisdom. Knowledge
tends to separate the dimensions of life and health when exploring their
dynamics; wisdom reveals their unity. Knowledge looks for experts from
outside
to ‘fix’ the ‘parts’ of health; wisdom keeps our own self-healing
capacity at its highest possible level.
Ignorance
is the greatest enemy of health (and life); it is an enemy that constantly
pushes us towards ‘attractors’ which ruin our health alcohol, drugs,
gluttony, lack of movement, stress, anger, hatred, greed, jealousy. As
the only way to decrease one’s ignorance is through learning, there is
direct linkage between learning and health, between ecology of learning
and health ecology.
Complexity
thinking
sees learning and health as expressions of one and the same human urge:
urge for self-fulfillment. We learn in order to realize our potential,
and the level of its realization vitally depends on our health; therefore,
human learning for self-fulfillment is, at the same time, learning to be
healthy. But learning to be healthy means learning to strengthen our self-healing
capacity. While being a powerful factor of health, the self-healing capacity
is at the same time a powerful expression of our potential for self-fulfillment.
In this sense, learning and health are two aspects of one and the same
drive - the inner self-organising
drive of human dynamics; this drive propels itself if the external conditions
do not suppress it.
3.
Learning to Solve Problems
Unfortunately,
the ecology of learning in our ‘civilized’ society is oriented against
the health of nature and humans. It pushes us towards aggressive exploitation
of natural and human resources, consumption, making money and exercising
power. We learn to compete and fight with those who oppose our will to
power. In today’s world, the system of education puts people on a way,
which is fatal for their survival a way that leads to social and
moral degradation, irreversible environmental destruction, wars and death.
Society teaches
us to acquire various kinds of expert knowledge aimed at solving problems.
The acquisition and use of problem-solving knowledge crucially depends
on development of ability to rationalise and analyse, extract cause-and-effect
relationships and generate hypotheses, test them experimentally and draw
out logical conclusions, build theories and make them work in practice.
Powerful
military, industrial, nuclear and cosmic complexes have been developed
in the world as results of problem-oriented learning. Cloning, genetic
engineering, creation of artificial life and intelligent machines also
relate to this type of learning; the intelligent machines amplify its effect.
They learn to do things, which are hard or impossible for people, like
processing large files of data and recognizing patterns in them, solving
problems with high computational complexity, moving and working in dangerous
environments, etc.
The goal of problem-oriented
learning is to reduce or eliminate fuzziness imbedded in our knowing. In
artificially designed systems, subjected to precise description and control,
this goal can be achieved. When dealing with nature - with life and health,
this goal can never be achieved;
the deeper we go into processes of life and health, the larger becomes
the field of our inquiry, as
we constantly come across phenomena and features which we were initially
unable to see. It is like zooming into infinite numbers of scales (fractals)
nested into one another (Dimirov, 2002).
"Life
is not a problem to be solved but reality to be experienced"
- these words belong to the Danish philosopher S. Kirkegaard (1813-1856).
Neither health is problem to be solved, fixed or deleted! Infinite is the
number of levels through which reality manifests - from the macro level
of the whole universe to the micro level of a single quark. And all the
levels project on human experience - not only because everything relates
to everything else in the impossible-to-separate web of existential dynamics,
but also because it is through our living
experience that we learn to actively participate in and deal with these
dynamics. Moreover, it is through our living experience that we can learn
to ride on their inexhaustible power.
We
are endowed with a limitless potential for awareness potential to
recognise, understand and intuit the meaning of the events emerging out
of the flow of life, not only because we are in
this flow, but also because we create
it. Who else is responsible for the unfolding of one’s life if not the
person through whom this life unfolds. We create the flows of our lives
every single moment with our actions and projections, emotions and feelings,
words and thoughts, beliefs and expectation. In the same way, we create
our health, although many of us remain unaware about this creative process
and drift unconsciously with its realisations.
The
awareness of being creators of our health empowers and inspires us when
learning to sustain it through our own efforts.
Today’s
system of education does not teach people to be creators of their health;
it prepares ‘specialists’ to fix our health in the same manner as it prepares
specialists to fix our computers. The development of human intuition is
not in the list of subjects studied in the high schools or universities.
Neither is the development of our self-healing capacity. They both are
classified as esoteric and mystical; their voices are too subtle and subjective,
too soft and fuzzy in comparison with the loud and ‘objective’, sharp and
determinate voice of reasoning seeking control and power.
4.
Holistic Experience versus Partial Reasoning
Learning
for health thrives on human experience; the latter constantly re-emerges
out of the complex interplay of the three vital constituents of our nature
- body, mind and soul, when
interacting with the environment. Mind is only one participant in this
interplay; therefore its models of reality - models that underpin today's
systems of education are inevitably partial.
It
does not matter how precisely one can describe and formulate a partial
model; the precision can never make it holistic. The effects, which the
body and soul have on one's life experience, are hard to be described while
using mind models.
The
partial models are suitable for studying artificial (human-made) systems;
these systems can be dissembled into parts, each part described with a
high degree of precision. When applied to study holistic phenomena, the
partial models are not of much help; often they lead to delusion and spreading
false or distorted views on reality - views which can be easily used for
manipulative purposes by those with power in society.
Health
is holistic phenomenon. Therefore the partial models cannot grasp the wholeness
of its nature.
Our educational
institutions are competent in teaching learners to digest 'borrowed' knowledge,
that is, knowledge prepared outside
the learners by socially recognized 'gurus' and 'experts'. The educators
do their best to pour the packaged knowledge into the brains of the learners
and check how stable it stays there; now it is learners’ turn to apply
the borrowed knowledge for purposes outside
them, for example, to cure sick people, make computers and genetic mutants,
preach philosophies, manage machines and people (Dimitrov and Wilson, 2002).
The largest part of
the learners study to support the artificial brains of the computers and
their ever-expanding virtual reality a reality saturated with all
kinds of computer-based tools and systems. The deeper we immerse into virtual
reality, the narrower becomes the niche for researching ourselves
our life and health - and the less able we are to hear and understand the
'voice' of our holistic nature, to interpret the messages of our conscious
and subconscious experience, to listen to the whisper of our souls.
5.
Learning in Captivity of The Global Economic System
In our days, the educators
and learners are pressed to fit and serve the Global Economic System (GES)
- system based on unequal distribution of economic power and therefore
ruled by those who have such a power in abundance-
rich financial institutions, corporations and individuals. When education
and learning are in captivity of GES and pressed to obey it in order to
survive, we are constantly taught to contribute in making GES stronger.
We
are rarely taught to live and grow in healthy body, mind and spirit; those
who control GES do not care much about this. It is much easier for them
to manipulate a herd of narrow-minded 'experts' and 'specialists' than
enlightened human beings with broad understandings of social reality; the
latter are of serious threat for GES custodians.
GES
attitude to health is mechanistic
if you don’ t feel healthy, go to a doctor and s/he will fix your
health. If you cannot be fixed or have no money to pay for your health
repairing, you are no more relevant to GES.
Health
can never be fixed; it is not a machine or a symbol in virtual reality.
It is a holistic expression of one’s life inseparable from the environment
individual and social, physical and emotional, mental and spiritual.
The
holistic phenomena and processes have their own self-organizing drive
a drive that cannot be neglected. In the case of health, it is the self-healing
capacity of the individual that embodies this drive. The support, stimulation
and realisation of the self-healing capacity need efforts of learning,
understanding and acting. Just waiting for the self-healing to happen or
for doctors to fix us does not help. Conditions activating our self-healing
capacity need to be permanently re-created and sustained.
As
long as we live under conditions, which supports the realisation of our
self-healing potential, we are healthy.
But
does our society know what are these conditions? Unfortunately, not!
Society
teaches us to keep propelling the engine of GES and thus to increase the
power of those who count in it. If we resist doing this, GES can easily
smash us.
When
the ecology of learning remains under the power GES, it is no more ecology
of learning it is a brainwash
ecology aimed at preparing people to better fit into GES requirements,
to follow its rules, and to stay in captivity of petty dreams for consumption-centred
happiness. This kind of 'happiness' is preached by the GES gurus, and not
the happiness of health.
To reveal the secrets
of health as a dynamic attractor of our self-healing capacity needs wisdom
and not brainwash. Unfortunately, GES in which the ‘civilised’ and ‘developed’
part of society abides is entirely deprived of wisdom.
ØIs
it wise to spend an astronomic amount of money for the production of more
and more advanced tools in order to kill each other?
ØIs
it wise to be constantly involved in wars and to suppress people (and nations)
who do not want to obey the orders of those who are thirsty to exercise
their destructive military or economic power?
ØIs
it wise to commit horrible ecological suicide year after year by destroying
irreversibly the natural environment and refusing to take even a small
step (such as signing a joint International agreement), in order to initiate
restrictions on the spread of our fatal socio-ecological madness?
ØIs
it wise to extinguish the indigenous people (in the same way as the white
'pioneers' did with all the aborigines in Tasmania and with Indian tribes
in America), or to brutally suppress and force them adopt the 'advanced
culture' of the conquerors?
ØIs
it wise to keep for years those who seek asylum in camps similar to the
concentration camps of the Nazis, suppress their protests and impassively
watch their suffering, as it is the case in the Detention Centres in Australia?
ØIs
it wise to follow politics of discrimination on the basis of race, nationality,
culture, gender, political opinions or spiritual beliefs?
ØIs
it wise to force humanity into the establishment of a global economic order
which is threatening to turn the largest part of the world population into
economic slaves of a handful monstrously rich corporations, financial institutions,
organisations and individuals?
ØIs
it wise to interfere with the finest and most complex fabric of the human
genetic structure aiming at partial effects while putting at risk the integrity
and the evolving potential of the whole structure?
The
ecology of learning of today’s society facilitates ‘production’ of thinkers
and actors unable to see reality in its wholeness. Such society is not
wise. It is unable to help its members to be healthy.
Wisdom
of self-healing is different then the knowledge spread by the medical institutions. Although
they both use life as a criterion of health, the knowledge can be transferred,
can be borrowed from other, can be imparted and preached. Wisdom is difficult
to be transferred from one person to another, it is an individual insight
into existential dynamics born while one lives and
experience these dynamics.The words
of wisdom can resonate with one’s consciousness only if the latter has
been already expanded and thus prepared to grasp the meaning of the words
of wisdom.
The medical
knowledge sets boundaries, hangs labels, separates and tends to generate
precise definitions of symptoms, syndromes and diseases. Unfortunately,
most of these definitions are not of help when seeking to describe the
holistic nature of health. Wisdom is holistic. It accepts the infinite
power of the self-healing potential of the individual and recognises that
it is impossible to keep this potential imprisoned in formal definitions.
The
medical knowledge prefers logical explanations to paradoxes, while the
wisdom of health thrives on paradoxes and puts more stress on the spirit
of the healing process than on the search for intellectual solutions. Paradoxes
cannot be resolved intellectually - it is the human spirit expressed in
the motivation, beliefs and aspirations of the self-healer that make paradoxes
dissolve.
6.
Learning that Never Ends
"Know
thyself" - this is the apotheosis
of Socrates' legacy in learning. For Socrates, the way to know oneself
is also a way to know about the others and about everything that happens
in nature and society. The way to know oneself is through learning not
only from books, teachers and experts, but also through one’ own experience.
What
does it mean to learn from experience?
Is it only to make meaning of the flow of everyday events? Making meaning
is associated mostly with our mental activity. We already discussed that
the mind-centred learning is partial and therefore widely open for manipulations,
delusion and control. So, mind-centred learning is not a holistic process.
Neither the spiritual learning is, as it is disconnected from our ability
for reasoning. Forms of learning concerned only
with acquisition of knowledge about our physical health, or about our feelings
and emotions, subconscious drives and impulses lead to partial knowledge.
In
J. Campbell's book "The Power of Myth" we read: "People say that what
we are all seeking is a meaning for life.I
don't think that is what we are really seeking.I
think what we are seeking is an experience of being alive, so that our
life experiences on the purely physical plane will have resonances within
our own innermost being and reality, so that we actually feel the rapture
of being alive."
Unfortunately,
"the rapture of being alive" disappears every time when death decides to
loudly send a painful signal of its coming closer. Neither the body nor
the mind can happily live with such signals. The beliefs in some future
resurrection or reincarnation or immortality is of help only if the whole
body-mind-soul complex of an alive individual has a kind of an experience-rooted
awareness about a possibility to avoid its full
disintegration, despite the inevitable disintegration of its physical nature.
Otherwise, without such awareness, a bare belief in immortality is similar
to a self-imposed delusion. If one can only know how to evoke awareness
of being in existence forever, then the rapture of being alive and healthy
and the inspiration to learn and know will never end.
The
synergy of ecology of learning and health ecology may well assist in bringing
forth this empowering type of awareness.
Learning
to be healthy
aims at developing knowledge and experiential skill:
-
to understand what means to be healthy at
individual, social and environmental levels and what are the factors and
conditions which stimulate, sustain or impede human endeavor to be healthy;
-
to reveal the power of the individual self-healing capacity and to make
it work when the individuals navigate through and deal with complexity
of life;
-
to rely upon the power of the individual self-healing capacity and not
so much on the help from outside;
-
to discover, create or facilitate emergence of conditions stimulating the
individual self-healing capacity and not suppressing it;
-
to nourish and sustain emergence of vortices of health
in human experiential space, that is, sources of health-sustaining energy
rooted in human experience;
-
to convert the individual self-healing capacity into health-supporting
actions;
-
to create, share with others and live with health-strengthening thoughts,
narratives and beliefs;
-
to disclose intentions and actions undertaken by those who try to impose
reductionist views on health in society or to establish social, ecological,
economic, etc. conditions which are destructive for the health of humans
and naure.
Learning
to be healthy is learning to be an inquirer into one's own health and the
health of the surrounding environment.At
present, we all are in the terra nullius
between two health paradigms:
*
the old systems paradigm
in which the health of the individual relies upon external interventions
to be fixed and improved, and
*
the new complexity-based paradigm
in which the health of the individual relies upon his or her self-healing
capacity.
Then
where do we go from here; which are the ways to be healthy?This
is the inquiry which bridges ecology of learning with health ecology.To
conduct this inquiry requires each individual to become a practitioner
of his or her own health.
Learning
to be healthy is also learning to carry out the task of living healthy
at individual level, without undermining the health of the group (family,
community, organization, society) and nature.This
task needs to be supported by each of us, if we really want to save the
life on the planet.
Appendix
Ecology of Learning
and Fuzziology
Fuzziology
(Dimitrov, 2002a) the study of fuzziness inherent in human understanding
and knowing and Ecology of Learning share one and the same basic
postulate:
Human
capacity for learning, understanding and knowing grow from within and cannot
be implanted or imposed from without.
Human
learning, understanding and knowing are self-organising processes, and
any self-organising process in nature works from inside out. The universe
expands due to forces that emerge from inside of its whirling dynamics.
Every single seed grows from inside when the outer conditions do not impede
but stimulate this growth; so do our learning, understanding and knowing.
They expand and grow from inside following the inner urge to know and self-realize
when there are conditions in the external world nourishing this urge and
facilitating its realization. So, there is a role for human society to
play in the process of learning - not to impede our inner drive for self-realization,
but to encourage its outward fulfilment.
Bootrapping
Effect of Learning
Both
the Ecology of Learning and Fuzziology are centred in the self-referential nature
of human understanding. What does this mean?
For
us to learn in order to understand an object (a phenomenon, a process,
an experiential event, ourselves, society) means to go beyond the limits
of the fuzziness (uncertainty, ambiguity, vagueness, doubt) in relation
to what we know about this object. But in order to move beyond the fuzziness
of our understanding, the only tool we can use is again our own understanding
that carries the same fuzziness. So the process of understanding
a process which is at the essence of any process of learning - is realisation
of a bootstrapping algorithm
expressed in seeding or facilitating emergence of conditions which helps
fuzziness to pull itself by its own bootstraps and moves from one level
(of one's understanding of reality) to another.
The realisation of such bootstrapping algorithm becomes possible because
the fuzziness of understanding is dynamic
- it moves: shrinks and expands, accelerates and slows, hardens or softens,
transforms and transcends its own dynamic patterns (Dimitrov and Hodge,
2002).
By
exploring the fuzziness of understanding - its dynamic nature, sources,
causes and factors affecting its motion, we are able to succeed in activating
bootstrapping algorithms and thus ‘assist’ fuzziness to transcend itself
in the process of learning.
The
‘levels of fuzziness' correspond to the levels of our capacity for understanding,
to the levels of development (growth) of our consciousness. What is important
to be emphasised is that through the efforts of our learning we are
empowered to initiate the bootsrapping of fuzziness from one level to another.
To say that fuzziness has moved to another level means that our understanding
has moved to another level also, and what was fuzzy and incomprehensible
for the mind at the level, from where the fuzziness has pulled itself,
has become clear and comprehensible. Of course, this does not mean that
there is no more fuzziness in our understanding, that we have won the battle
with the fuzziness and succeeded to extinguish it once and for all.
Fuzziness is still
'alive' on each new level - full of vigour and potential to become denser
and to expand wider. One can call the new level 'higher' or 'deeper', it
does not matter; what matters is that one's understanding has become deeper,
that one's consciousness has been expanded, that the limitations which
fuzziness used to impose on the process of thinking at one level of one's
understanding have been transcended. The inquiring mind will soon encounter
the limitations that fuzziness brings with to the new level of its evolving
dynamics; these limitations challenge the human mind to explore the fuzziness
further and in this way cause it to move again.
Paradox
of Fuzziology Projected on Ecology of Learning
Learning
does not mean fighting with the fuzziness of our understanding in order
to eliminate it. To eliminate fuzziness would be equivalent to stop developing
not only our learning capacity but also our ability to perceive, experience,
think, feel, understand, know and act, as fuzziness is inseparable from
each and all of these vital processes.
The
same motivation and urges, which support the self-organisation of human
consciousness, support the self-organisation of the fuzziness - its ability
to expand, shrink or 'pull itself by its own bootstraps'. The dynamics
of fuzziness inherent in one's understanding are, at the same time, dynamics
of this very process of understanding, as understanding (and learning associated
with it) means nothing but overcoming - going beyond, transcending - the
limitations of fuzziness embedded in this understanding, in its motion,
changes and evolution.
How
easy it would be, if it were possible to separate the fuzziness from the
process of understanding, to isolate it and then learn either to eliminate
or keep it in captivity, while victoriously moving outside its boundaries.
Unfortunately, this is impossible! Fuzziness permeates the whole process
of one's understanding and not only this, it permeates one's whole life,
experience and consciousness.
The
more we try to push fuzziness into only one region in our mental space
- the space of our thoughts and ideas - or in our experiential space -
the space where the trajectories of our lives unfold - the wider and denser
its unexpected emergence in other regions.
Through
learning we create (seed, facilitate) conditions to energise and strengthen
- broaden and deepen - our understanding. But at the same time, through
this very process of learning we create conditions for new kinds of fuzziness
to emerge and grow. Here lays the paradox of fuzziology
projected on the ecology of learning:
The more intensive the process of learning, the more vigorous the expression of fuzziness in learner’s understanding.
This
paradox propels the development and application of a joint approach
of ecology of learning and fuzziology
an approach of:
ØCareful
exploration of the sources, nature, dynamics, causes and effects of fuzziness
imbedded in learner’s understanding;
ØNot
fighting with fuzziness, but learning to grasp its self-organising (bootstrapping)
dynamics and to 'nudge gently' from within, in an almost unnoticeable manner.
Such gentleness and secrecy
is necessary in order to avoid any vigorous emergence of undesirable psychological
reactions associated with resistance to changes in the human mind (and
‘production’ of fuzziness), as these are inevitable if there are well-established
patterns of one's understanding and knowing (unfortunately, such patterns
always exist);
ØLearning
to activate realisation of bootstrapping algorithms in human understanding
by stimulating emergence of conditions which help fuzziness to 'pull itself
by its own bootstraps', withdraw its limitations from a certain level of
development of one’s capacity to think, feel and experience, and move to
another level.
The
above-formulated paradox puts emphasis on the significance of the practical
realisation of the joint approach of the ecology of learning and fuzziology;
each step in expanding the field of realisation of this approach has a
greater value, as it deals with fuzziness of more potent nature.
At
the same time, the paradox acts in favour of increasing the applicative
power of the described approach: the more 'virile' the fuzziness, the greater
its capacity to transcend itself. This is of prime importance for the evolution
of human thinking - for deepening of our understanding and expanding of
our consciousness.
The
paradox of fuzziology projected on the ecology of learning requires a high
level of alertness at every stage of the process of learning in order to
avoid ‘absolutizing’ of what is considered known. According to this paradox,
one can expect that the higher the level of consciousness (that is, the
wiser an individual), the easier the fuzziness can pull itself from that
level, and yet it is clear that learning efforts need to be applied and
conscious actions to be undertaken for this to happen. With no learning
efforts applied and no actions undertaken, fuzziness can never be made
move, no matter how high its self-organising potential
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