13.1 Definitions of Reflective Learning and Teaching
[Reflection is the] active, persistent and careful consideration of any belief or … knowledge in the light of the grounds that support it and the further conclusion to which it tends.
Dewey (1933, p.9)
Reflection in the context of learning is a generic term for those intellectual and affective activities in which individuals engage to explore their experiences in order to lead to new understandings and appreciations.
Boud & Walker (1985, p.19)
Reflection involves the critique of assumptions about the content or process of problem solving … The critique of premises or presuppositions pertains to problem posing as distinct from problem solving. Problem posing involves making a taken-for-granted situation problematic, raising questions regarding its validity.
Mezirow (1991, p. 105)
The term reflective practice is particularly associated with the work of Schön (1983) and has proved to be immensely influential in professional education and training. Practitioners are encouraged to develop problem-solving skills relating to situations at work beyond just selecting from a pre-determined formula or procedure. This is done by reflecting on their experience of similar situations and the effectiveness of the solutions they have tried. The process of reflection involves generalising and making educated guesses about what will work in the future. These generalisations are then tested and their effectiveness as guides to practice is evaluated.
The reflective practice model goes beyond merely ‘thinking about one’s teaching’. By restricting reflection to practice, practitioners may not regard their own values, beliefs and assumptions, or those of the system within which they work as open to question. Schön describes reflection which is simply concerned with finding a better means to an unquestioned end as ‘single-loop’ learning. He encourages practitioners to engage in reflection that questions the ends themselves, what he calls ‘double-loop’ learning.
This second strand of reflection, in which we explicitly question underlying assumptions and aims, is known as critical reflection (Mezirow, 1991). It encourages learners to reflect on contradictions and dilemmas inspired by clashes between their own world-view and the value-system of the situation within which they work. This can lead to a fundamental re-making of the reflector’s value-system and is a direct product of the process of critical reflection. Mezirow calls this transformative learning and contends that it is more important than the solution of the problem that originally prompted the critical reflection
A third strand within the area of reflective learning is the idea of critical consciousness associated with Paulo Freire (1970) and his ideas of emancipatory learning. It emphasises group, rather than individual, discussion of issues and takes its themes from the collective concerns of group members. Its aim is largely political: to identify structural factors which constrain the lives, practice and understandings of specific groups and to recognise the political interests operating through such constraints.
When you wish to reflect on a particular issue, you may have good reason for operating entirely within one of these strands; at different times any one of them may be the most appropriate. Alternatively, when confronting a complex issue you may find it useful to bear in mind all three strands. For example, you might reflect on how to achieve a given objective in your work, such as implementing a quality assurance procedure (reflective practice). Going further, you might also consider the basis of your own judgements about what constitutes a desirable outcome in this situation (critical reflection, possibly leading to transformative learning) and to ask whose interests are served by the establishment of such a system (critical consciousness).
Monday, 7 June 2010
30 credit module expectations Hud.ac
How much work you do on a module, and how it is divided between tutorial time and private study, will depend on the nature of the module. For a 30-credit module, it is normally expected that you devote a total of 300 hours study time to the module. Typically, this might involve 45-60 hours group time with the remainder being supervised teaching practice, reflection, tutorials, meetings with your mentor, directed study tasks and individual private study.
Friday, 21 May 2010
Plato's Ship of Fools
Plato's Ship of Fools
In the Republic, book vi, Plato describes the following scene:
"Imagine then a fleet or a ship in which there is a captain who is taller and stronger than any of the crew, but he is a little deaf and has a similar infirmity in sight, and his knowledge of navigation is not much better. The sailors are quarreling with one another about the steering --every one is of opinion that he has a right to steer, though he has never learned the art of navigation and cannot tell who taught him or when he learned, and will further assert that it cannot be taught, and they are ready to cut in pieces any one who says the contrary. They throng about the captain, begging and praying him to commit the helm to them; and if at any time they do not prevail, but others are preferred to them, they kill the others or throw them overboard, and having first chained up the noble captain's senses with drink or some narcotic drug, they mutiny and take possession of the ship and make free with the stores; thus, eating and drinking, they proceed on their voyage in such a manner as might be expected of them. Him who is their partisan and cleverly aids them in their plot for getting the ship out of the captain's hands into their own whether by force or persuasion, they compliment with the name of sailor, pilot, able seaman, and abuse the other sort of man, whom they call a good-for-nothing; but that the true pilot must pay attention to the year and seasons and sky and stars and winds, and whatever else belongs to his art, if he intends to be really qualified for the command of a ship, and that he must and will be the steerer, whether other people like or not-the possibility of this union of authority with the steerer's art has never seriously entered into their thoughts or been made part of their calling. Now in vessels which are in a state of mutiny and by sailors who are mutineers, how will the true pilot be regarded? Will he not be called by them a prater, a star-gazer, a good-for-nothing?" [Translated by Benjamin Jowett]
My Commentary: Plato intended for this parable, the Ship of Fools, to illustrate some points about government; however, the same analogy can be used to describe the human mind. Our thoughts often mutiny against the true navigator who knows where to steer. It is hard to be a true pilot, but one must fight doubts and fears that attempt to block one's true course. Keep this metaphor close the next time your own thoughts and feelings try to 'take possession' of your 'ship'. Do not let the mutineers win.
In the Republic, book vi, Plato describes the following scene:
"Imagine then a fleet or a ship in which there is a captain who is taller and stronger than any of the crew, but he is a little deaf and has a similar infirmity in sight, and his knowledge of navigation is not much better. The sailors are quarreling with one another about the steering --every one is of opinion that he has a right to steer, though he has never learned the art of navigation and cannot tell who taught him or when he learned, and will further assert that it cannot be taught, and they are ready to cut in pieces any one who says the contrary. They throng about the captain, begging and praying him to commit the helm to them; and if at any time they do not prevail, but others are preferred to them, they kill the others or throw them overboard, and having first chained up the noble captain's senses with drink or some narcotic drug, they mutiny and take possession of the ship and make free with the stores; thus, eating and drinking, they proceed on their voyage in such a manner as might be expected of them. Him who is their partisan and cleverly aids them in their plot for getting the ship out of the captain's hands into their own whether by force or persuasion, they compliment with the name of sailor, pilot, able seaman, and abuse the other sort of man, whom they call a good-for-nothing; but that the true pilot must pay attention to the year and seasons and sky and stars and winds, and whatever else belongs to his art, if he intends to be really qualified for the command of a ship, and that he must and will be the steerer, whether other people like or not-the possibility of this union of authority with the steerer's art has never seriously entered into their thoughts or been made part of their calling. Now in vessels which are in a state of mutiny and by sailors who are mutineers, how will the true pilot be regarded? Will he not be called by them a prater, a star-gazer, a good-for-nothing?" [Translated by Benjamin Jowett]
My Commentary: Plato intended for this parable, the Ship of Fools, to illustrate some points about government; however, the same analogy can be used to describe the human mind. Our thoughts often mutiny against the true navigator who knows where to steer. It is hard to be a true pilot, but one must fight doubts and fears that attempt to block one's true course. Keep this metaphor close the next time your own thoughts and feelings try to 'take possession' of your 'ship'. Do not let the mutineers win.
Thursday, 6 May 2010
Realism v Idealism
This is maybe represented psychologically or internally as the 'would/should' dilemma. The difference between what we actually do and what we ought to do or strive for.
The idealistic position is classically demonstrated by Plato in his search for truth and virtue. In terms of education it might be summed up as the peruance of knowledge for its own sake.
The realist position is captured by Nicollo Machiavelli in 'The Prince', wherein he provides counsel to those who wish to seek or maintain a powerbase. Machiavelli holds that the ideal 'rebublics' are a fiction and energies should be spent understanding how power operates in the 'real world'. Hence, he advocates a 'real-politik'. Furthermore, Machiavelli believes that those who persue power from a virtuous position will fail and fall as virtue holds the seeds to self-destruction.
Thus, Machiavelli prescribes that one should employ utilitarian tactics rather than virtuous.
In terms of education, one might interpret valuable knowledge as that which has some utilitarian purpose for the holder rather than some emphemeral 'virtuous' quality....
The idealistic position is classically demonstrated by Plato in his search for truth and virtue. In terms of education it might be summed up as the peruance of knowledge for its own sake.
The realist position is captured by Nicollo Machiavelli in 'The Prince', wherein he provides counsel to those who wish to seek or maintain a powerbase. Machiavelli holds that the ideal 'rebublics' are a fiction and energies should be spent understanding how power operates in the 'real world'. Hence, he advocates a 'real-politik'. Furthermore, Machiavelli believes that those who persue power from a virtuous position will fail and fall as virtue holds the seeds to self-destruction.
Thus, Machiavelli prescribes that one should employ utilitarian tactics rather than virtuous.
In terms of education, one might interpret valuable knowledge as that which has some utilitarian purpose for the holder rather than some emphemeral 'virtuous' quality....
Tuesday, 19 January 2010
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