Sounds interestin. Is your theory testable?

Hi Jason Dixon

Interesting question yourself!

There are existing Learing Theories based on the following:

1. Behaviouralism

2. Cognitivism

3. Connectivism

I have studied under Peter Reimann (a German, who´s a Cognitivist at heart), Peter Goodyear (a Prom, who´s a Marxist at heart) and Michael Jacobson (a Yank, who´s a Liberalist at heart).

But to understand Peter R´s work, one should really read Habermas.

And to understand Peter G´s work, one should really read David Harvey.

And to understand Michael´s work, one should read Marx and Schumpeter.

In all the existing theorisations of Learning, I find they´re all so caught up with what´s in the mind, which is a very Cartesian way of approaching Learning.

In short, they can not escape the Mind Body separation that dominates Western Metaphysics ala "I think, therefore I am".

What happened to "I do, therefore I am"?

To compensate for the above Learning Scientists (I call them the 3 Wise Men), I draw my conceptualisation of Learning and the Learner from Zhuangzi.

You might say it´s a synthesis of Zhuangzi and Socrates, Eastern & Western synthesis.

You seem to me that you´re coming from the Scientific experimental tradition. For me, I am interested in combining the Arts and the Sciences in my theorisation of Learning, hence what I call the LEARNING ARTS AND SCIENCES.

But in fact, this is a false dichotomy just as Mind Body is a false dichotomy.

The original dialetic thinker is Zhuangzi, or rather Doaism which posits the FLUX between Yin and Yang.

I am coming from Philosophy, which you might say it´s the thinking of thinking. I would say it´s the doing of doing.

Hmmm, ultimately to answer your question, I think it´s testable. But one needs to integrate the Western and Eastern Metaphysics.

If one were to ESCAPE the propensity to only conceive ideas, especially in relation to AI, along JUST Western Metaphysics´lines, then that´s where one needs to go all the way back to Zhuangzi.

I am a theorist and engineer at heart, not so much an experimental scientist or rather, a Positivist.

What I have proposed in terms of the LIQUID HOLOBIONT LEARNER is an attempt to SYNTHEISE the LEARNING DISCIPLINES so that we could go further than the work undertaken by the 3 Wise Men who represent Continental and TransAtlantic perspectives to the Learning Sciences.

Btw, you´re most welcome to test this theory. But do familiarise yourself with Zhuangzi first :-)

I should add this Theorisation of Learning is a decade long effort. It was staring at me in the face, only now have I been able to make the breakthrough to push this proposal further.

Preprint The Experiential Grammar of Liquid Technology: Towards the F...

Hi Jason Dixon

For sake of simplicity:

My concept of LIQUID comes from Zhuangzi.

My concept of the HOLOBIONT comes from Positivist Science.

You might say this is an attempt to concieve the LEARNER as a CYBORG, a synthesis of NATURAL and ARTIFICIAL ORDERS (as opposed to JUST INTELLIGENCE which is once again trapped in the Cartesian BINARY OF MIND BODY).

I should add this is also an attempt to theorise how one LEARNS THROUGH TECHNOLOGY (ie., VR & AR), as opposed to LEARNING FROM & WITH TECHNOLOGY.

The notion of the SOBJECT (the merging of the SUBJECT & the OBJECT) first appeared in this paper, one which was done in Peter Reimann´s course.

Preprint Learning With, From, & Through Technology: Re-Designing TPAC...

It appears in the footnote of page 15:

Here as only preliminary sketches are the issues of subject/ object identity fusion, resulting in what I proposed as “Sobject” identifications (Table 9 Commentary).

For anybody who might be interested in pursuing this theorisation, do follow up on this with

Preprint The Eudaimonia of Identity & Self-Motivation: How Relevant a...

https://www.researchgate.net/post/How_to_ReThink_Tools_as_Extensions_of_our_Beings_How_the_Sobject_is_the_Unification_of_Subject_and_Object

Hi again Jason Dixon

I would also suggest that you approach the "testing" via Transdisciplinary Research, as mentioned in the LIQUID HOLOBIONT LEARNER:

Transdisciplinary research methodology refers to an approach that integrates knowledge, methods, and perspectives from multiple disciplines to address complex problems or questions that cannot be adequately tackled within the boundaries of a single discipline. This methodology emphasizes collaboration, communication, and integration of diverse expertise to generate a holistic understanding of a particular issue.

Key features of transdisciplinary research methodology include:

By employing transdisciplinary research methodology, scholars aim to develop a more nuanced and effective understanding of complex issues and contribute to the development of sustainable and equitable solutions. This approach is particularly relevant for addressing challenges that span traditional disciplinary boundaries, such as climate change, public health crises, and socio-economic inequality.

Hey Jason Dixon

I have given more thought to your question about testability, here are my suggestions:

Integrating Eastern metaphysics, particularly drawing inspiration from Zhuangzi, into the exploration of Liquid Holobiont Learning offers a unique lens that emphasizes interconnectedness, fluidity, and the dynamic nature of reality. Here's a conceptual framework that combines elements of Eastern philosophy, Zhuangzi's teachings, and the idea of Liquid Holobiont Learning:

1. Holobiont as an Ever-Changing Dao:

• Zhuangzi's Influence: Zhuangzi's Daoist philosophy emphasizes the Dao (the Way) as an ever-changing, natural order. Apply this perspective to the holobiont, seeing it as an evolving entity constantly adapting to its environment.
• Theory Development: Propose that the holobiont, comprising the learner, technology, and environment, embodies a dynamic Dao. Learning is a continuous process of aligning with the ever-changing flow of information, experiences, and interconnected elements.

2. Harmony through Holobiont Balance:

• Zhuangzi's Influence: Zhuangzi often discusses the importance of harmony and balance in life. Apply this to the holobiont, considering how balance is essential for holistic learning.
• Theory Development: Advocate for a theory that views Liquid Holobiont Learning as a quest for balance—balancing traditional and technological learning, individual and collective knowledge, and personal and environmental factors. Emphasize the role of balance in fostering well-rounded, harmonious individuals.

3. Spontaneity and Fluidity in Learning:

• Zhuangzi's Influence: Zhuangzi promotes spontaneity and naturalness. Apply this to learning by emphasizing the importance of spontaneous, unforced learning experiences.
• Theory Development: Suggest that Liquid Holobiont Learning thrives on spontaneity and fluidity. Encourage educators to create learning environments that allow for natural, unstructured exploration, where learners can adapt and flow with the learning process.

4. Embracing Change and Transformation:

• Zhuangzi's Influence: Zhuangzi's philosophy emphasizes the inevitability of change and transformation. Apply this to learning as an ongoing process of transformation.
• Theory Development: Propose that Liquid Holobiont Learning acknowledges and embraces change. Learning experiences should be designed to facilitate adaptability, resilience, and the capacity to transform knowledge into wisdom through continuous reflection.

5. Holistic Perception of Technology:

• Zhuangzi's Influence: Zhuangzi challenges conventional views, encouraging individuals to perceive reality holistically. Apply this to the perception of technology.
• Theory Development: Advocate for a holistic perception of technology within the holobiont. Instead of viewing technology as separate from nature or traditional learning, integrate it seamlessly into the Dao of learning. Technology becomes a natural extension, enhancing the overall learning experience.

6. Self-Realization and Autonomy:

• Zhuangzi's Influence: Zhuangzi emphasizes self-realization and autonomy, transcending societal expectations. Apply this to learning as a path of self-discovery.
• Theory Development: Propose that Liquid Holobiont Learning encourages self-realization, autonomy, and the pursuit of one's unique path. Learning experiences should empower individuals to discover their innate potential and purpose within the interconnected web of learning.

7. Non-Dualistic Perspective on Knowledge:

• Zhuangzi's Influence: Zhuangzi challenges dualistic thinking, advocating for a non-dualistic perspective. Apply this to the dichotomy between traditional and technological learning.
• Theory Development: Suggest that Liquid Holobiont Learning transcends dualistic views and sees knowledge as a seamless continuum. Traditional and technological knowledge coexist and enrich each other, fostering a holistic understanding.

By infusing Eastern metaphysics, particularly Zhuangzi's philosophy, into the theory of Liquid Holobiont Learning, you create a framework that values interconnectedness, adaptability, balance, and a continuous journey of self-discovery within the dynamic flow of learning.

Tieu-Tieu Le Phung I like the idea of working on discipline and mindfulness as well as in academic fields. I would add some philosophic discussion focusing on critical thinking and problem-solving.

César Rafael Narváez Carrión I had previously explored Mindfulness in Learning, but now I consider the Western adaptation of Mindfulness as still trapped in the Cartesian binary of Mind and Body. I prefer to call it, as Zhuangzi would, oneness and being.

Here is how I would update Mindfulness in this theory of the Liquid (Holobiont) Learner:

Zhuangzi's philosophy, rooted in Daoism, offers a unique perspective on the mind and consciousness that differs from Cartesian thinking. While Cartesian dualism posits a separation between mind and body, Zhuangzi's ideas suggest a more integrated and fluid understanding. To update mindfulness from Zhuangzi's point of view, consider the following concepts:

1. Flowing with Dao:

• Zhuangzi's Influence: Zhuangzi emphasizes flowing with the Dao, the natural way of things, rather than imposing a rigid structure on experience.
• Mindfulness Update: Instead of a static focus on the mind, encourage individuals to cultivate a state of flowing mindfulness. This involves being attuned to the present moment, allowing thoughts and sensations to flow naturally, and aligning with the spontaneous rhythm of the Dao.

2. No Fixed Center:

• Zhuangzi's Influence: Zhuangzi challenges the notion of a fixed self or center. He uses the metaphor of the "pivot" to suggest that there is no permanent center.
• Mindfulness Update: Shift the focus from a fixed center of awareness to a dynamic, ever-changing awareness. Mindfulness, in this sense, becomes an exploration of the fluid nature of consciousness without clinging to a fixed point of reference.

3. Harmony with the Whole:

• Zhuangzi's Influence: Zhuangzi's philosophy advocates for living in harmony with the entire cosmos.
• Mindfulness Update: Expand the scope of mindfulness to include not only individual thoughts and sensations but also the interconnectedness with the external world. Mindfulness becomes a practice of aligning one's consciousness with the larger flow of existence.

4. Spontaneous Naturalness:

• Zhuangzi's Influence: Zhuangzi values spontaneous naturalness and criticizes artificial efforts to control or manipulate reality.
• Mindfulness Update: Encourage a mindfulness practice that embraces the natural spontaneity of thoughts and experiences. Rather than trying to control the mind, individuals learn to observe and accept the ebb and flow of thoughts without judgment.

5. Embracing Transformation:

• Zhuangzi's Influence: Zhuangzi emphasizes the inevitability of change and transformation.
• Mindfulness Update: Shift mindfulness from a static state to a process of constant transformation. Mindfulness involves embracing the ever-changing nature of thoughts, feelings, and experiences without resistance.

6. Non-Attachment to States:

• Zhuangzi's Influence: Zhuangzi discourages attachment to particular states or experiences.
• Mindfulness Update: Instead of seeking a particular state of mindfulness, encourage a non-attached awareness. Mindfulness becomes a state of being open to whatever arises in the present moment without fixating on achieving a specific mental state.

7. Dynamic Stillness:

• Zhuangzi's Influence: Zhuangzi speaks of a dynamic stillness, where one can find tranquility even in the midst of activity.
• Mindfulness Update: Redefine stillness as a dynamic state within mindfulness. Even in the midst of the mind's activities, individuals can find a tranquil center by cultivating an awareness that is not disturbed by external or internal fluctuations.

8. Egoless Awareness:

• Zhuangzi's Influence: Zhuangzi challenges the ego-centric view of the self.
• Mindfulness Update: Shift mindfulness from an ego-centric awareness to an egoless awareness. Mindfulness involves observing thoughts without reinforcing a strong sense of a separate and enduring self.

In summary, updating mindfulness from Zhuangzi's point of view involves moving away from a Cartesian dualistic perspective and embracing a more integrated, flowing, and dynamic understanding of consciousness. It encourages individuals to cultivate a mindfulness practice that aligns with the spontaneous nature of the Dao and the interconnected web of existence.

I agree with moving from ego-centric views but I would encourage you to include such topics for the students to discuss with other people and argue their views to support this model.

César Rafael Narváez Carrión class discussion is certainly really important.