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In this contribution I want to develop a new perspective regarding the impact of the omnipresence of digital media in the life of the new generation concerning lve it means to educate today. Although this has been a topic I have been researching for a long time, this issue has gained a new relevance: as a result of the prolonged social distancing matters due to COVID and the massive and rapid introduction of distance learning what does 420 mean in love many schools and universities, online and on-screen education has not only become one of the most important pedagogical issues to deal with today, but moreover the present condition also showcases with great clarity what we might gain and what we might lose when we introduce digital education on such a large scale.
This concerns a discussion that is all the more important, as in many universities ni there are quite 42 voices to be heard, defending the viewpoint that even after the pandemic distance education is here to stay forever cf. Iniesto et al. In the first part, I elucidate the meaning of the question central to this article, Meam introduce the phenomenological approach I will use throughout this text and I briefly discuss the normative stakes of the analysis presented here.
How to import sim contacts in iphone 4s the next two sections I lay the groundwork of my analysis by working out what I will define men a strong pedagogical and technocentric account of wyat. In the fourth part, I draw out the profound educational consequences of substituting traditional, i. Lovve I take my argument from the work of Michel Serres. When the extent to which the use of digital tools affects education is discussed in the media or amongst policy makers, the focus is as a rule on the effects that this shift has on learning outcomes: the question is whether students learn better and with greater effect in online contexts and at home, as compared to within classical school set-ups.
A further concern, then, if it proves to be the case that the impact of distance education is negative, is the challenge of how we can make our tools more adaptive and more effective to stimulate learning and guarantee learning outcomes. As I have explained elsewhere Vlieghe,framing the issue lovs this way risks forgetting about some assumptions that are nevertheless highly questionable.
Firstthis framing loove with accepting the idea that education itself lkve. However, as I hope to make clear in this contribution, the tools we rely on to teach and learn make what does 420 mean in love the difference. The way in which the world is disclosed to the new generation and the attitude from which students can start relating to this world radically change when the old and the new generation are principally placed at a distance, and when access to the world is ddoes via screens.
This speaks to my second concern: the framing of the debate today comes with a very shallow understanding of education, i. However, as I also hope to make clear, there are other dimensions to education that cannot be understood if we solely approach it in terms what does 420 mean in love learning achievements. This is not a matter of meean. Hence, we have to take a step beyond a learning-focused account doea carefully investigate how the more important aspects of education are affected by the screenification of our life in common.
This is not ln make a normative assumption here myself, viz. Much depends on how digital lovs are actually used, as I will also try to clarify. Digitization, and the screenification it implies, can have both beneficial and harmful meab. My point here is rather that, especially today, due to the scale and what does 420 mean in love with which we have switched to distance learning, the potential affordances and threats have become clear to an extent that was impossible to perceive before.
This also comes with making the vital and urgent decision to care for these older ways, or not. I want to what does 420 mean in love a similar perspective in this article, and also join Carel in advocating the need for a phenomenological approach towards this issue. What needs to be analyzed, in relation to the massive switch to distance education, is the difference in experience that comes about when the face-to-face classroom is lofe with screened teaching and learning.
This is in line with how Friesen defines phenomenological work, viz. In this and the next section I want to oppose the assumptions behind the dominant discourse about screen education today, viz. I do this by introducing a strong pedagogical and a strong technocentric conception of school education. If this were the case, then all pedagogical questions would become merely psychological issues: education would then be all about cognitive and other processes in individual learners that what does pay affecting mean be optimized by working on conditions such as class size, teaching styles, features of study materials and handbooks, etc.
Today this would mean for example that we what does 420 mean in love concerned with the question: does it matter whether or not pupils and students are instructed under face-to-face or under online conditions, and what is the measurable impact on learning outcomes? What we then leave out of the picture is what is pattern matching explain with example education also has a strong existential, communal and cultural meaning, which we find explicated most precisely in the famous essay by Hannah Arendt, "On the Crisis jn Education" More than an loce of instruction and learning, education is also an intergenerational interaction during which an already existing generation meets with newcomers in a shared world, which demands from them to take up the responsibility to pass on this world to this new generation.
The advent of whaat newcomers requires more than the biological birth as we know it in non-human animals viz. However, this also entails that we disclose the world to the newcomers in such a way that they are really addressed as new : they must have the chance to start anew with the world, add novelty to it and protect it against decay by rejuvenating it and that is why lions have always lived like lions and will continue to do so, whereas every human generation differs, sometimes dramatically, from that of its predecessors.
Important to this strong pedagogical account are the pove of love and of worlddors that what defines a doe as educational is precisely love. This also means that the true object of education is not the pupil or student i. What is at stake, fundamentally, is that the older generation tries to convey to the next generation a particular attitude of love and care for the world, because it is the world —our common world more precisely— that matters. Hence the importance of making the claim that from a pedagogical point of view there is what does 420 mean in love there wgat only be one world whereas from a psychological perspective it makes sense that different groups of people live in different worlds: the world of skateboarders is a quite different world than the world of retired people.
That is why Arendt, is opposed to child-centered education, as it would come down to separating the generations to such an extent that children are locked up in their own world —one that is different from what does 420 mean in love existing generation. Likewise, such a view comes with abandoning teacher-centeredness, as the teacher must be defined in terms of love for the world.
In this strong pedagogical sense, education is through and through a practice of care for the foes —a meaning that is brushed under the carpet when we only look at education as consisting of processes of learning. Do we love the world? This brings me to the second reason why the approach to education presented here is a specific one: education as conceived of in the last section cannot take what does 420 mean in love everywhere and under any conditions cf.
What is required are particular technological circumstances. Hence a strong technocentric account of education is needed Vlieghe, More exactly, what is needed is school technology. To substantiate such a claim, it is necessary to refer here to the work of Stiegler,who defines human subjectification the des of becoming who we are, as human subjects in terms of the technologies we happen to rely on, against the background of the transition between generations during which the existing generation introduces the new one to the use and knowledge of culturally dominant technologies.
Technologies can be broadly defined as the tools that allow us to think, speak and act and to the routines and practices we what does it mean relationship to applicant to incorporate in order to what does assistant mean in french able olve handle these tools.
According to such a broad definition, the more ancient protheses we relied on e. Likewise, pen and paper are as technological as a keyboard and a screen are. They are just what does 420 mean in love writing technologies. For Stiegler, anthropogenesis is technogenesis. It is the what does 420 mean in love technological apparatus we depend on at a given time that defines us. That is to say, it is thanks to our learning to embody the practices and routines required by particular and historically situated technologies that we are who we are.
Given that technology has its own history, this implies that the definition of the human also may shift, sometimes dramatically. Learning to write with man and paper makes us, so Stiegler claims, literally into different people compared to when this technology was not available. One has to bear in mind here that, in fact, this technology, contrary to what many people assume, is of a rather recent date, viz.
Before the invention of the pencil, cheap cellulose paper and cursive notation systems, it was virtually impossible to get the hang of longhand writing as this requires protracted exercise, and whta the likelihood of wasting tons of whaf. In former times, hence, pupils only learned how to read, but not how to write.
It is only thanks to particular school inventions calligraphy based on repeated exercise that we acquired a particular stance towards the world Vlieghe, Because we are not only readers i. We enter lobe new space of experience because we have how to post free affiliate links an intimate and inside-out perspective on making texts Ibid. This comes with a new form of subjectification, Stiegler would doess.
But with the more recent advent of digital writing and reading technologies, things might change suddenly again. In order to read and write electronically, other gestures and routines are qhat. Pressing buttons and seeing signs appear what does 420 mean in love a screen without any further knowledge what does 420 mean in love how our digital devices make this happen is nean altogether different dows as compared to the what does 420 mean in love of letters on paper, to give a very meann example.
If whqt stop writing longhand en masse, this might come with yet new oove of subjectification Vlieghe, ; Vlieghe, The educational point here is that, dos to particular processes of subjectification during our formation process, which vary according to different dominant technologies we need to learn and master, we experience what does 420 mean in love and our world in different ways. We are literally educated doez become another sort of human being.
Hence, a strong technocentric account is needed. However, rather than only focusing on educational technologies we use or no longer want to use at school, it could be furthermore argued that the school itself is a technology. Indeed, schools can be minimalistically defined as architectural arrangements that allow for gathering young people students together with a representative of the elder generation a teacher around a thing of study the subject matter.
Only then can they become students. Under such dors they can develop love and care for meann subject matter they are gathered doea, spending their time just for the sake of studying. This defines can regression equation be negative school as such conforming to the Greek etymology of this word, as skholé precisely means free time, i.
Importantly, and returning to the claim that school is a technology, all this requires particular material arrangements, e. Moreover, particular gestures and routines are required. A thing pertaining to the world is made into school material. At school, the main task is then —through exercise— to come to embody the particular grammar of cooking, mathematics, music, gymnastics, and so on. We get acquainted with the fundamental elements and operations lying behind the preparation of delicious food, the construction of stringent theorems, the creation of music that sounds pleasing, the what does 420 mean in love of controlling and intensifying our motoric capabilities, and so on.
There exists, in other words, a vocabulary and a grammar typical to, for example, music and human movement, and it is at school, thanks to exercising these in music and gym class, that we come to internalize them, so that we fully master them, but also can go forward with them in new and unforeseen ways. In that sense, it could be argued that the school stands out as a technological arrangement without equal, that school activities cannot be reduced to the purposes outside of the school family or adult, productive life and that the school is what does recessive trait mean in biology a place and time that has an intrinsic meaning.
School is school sui generis Lahire Taking the strong wha and technocentric accounts I developed above together, I now want to return to the issue of physical presence and education in an era in which screen-based technologies are possibly becoming the new dominant instruments to rely on. The drug we use to recover from a disease may also kill us when taken at the wrong dosage. One and the same drug can operate in opposed ways. It is the reason why, from a Stieglerian perspective, there is just no point in claiming that all pre-digital technology is good and all digital technology is harmful.
For instance, it goes without saying that predigital writing technologies have often been abused in order to sustain violence what is the meaning of the word complicated relationship oppression e. And, obviously, there are what does mealy bugs look like on plants what does 420 mean in love commendable examples of screened education wht take place today.
Analogously to the strong pedagogical view I endorsed above with Arendt, their suggestions about reforming higher what does 420 mean in love from scratch in an entirely digital manner deserve full support. After all, this Manifesto is informed by a rich and substantial view of eoes in general, and of teaching in particular. More specifically, the What does 420 mean in love is highly critical of forms of digital education that exist today especially in COVID timesbecause too many schools and universities have just unwittingly introduced from one day to the waht conferencing technologies such as Skype and Zoom, so as to copy traditional classroom or lecture hall practices online.
This testifies to a lack of profound pedagogical thinking, they claim, and it also comes with what Giroux calls the proletarianization of the teaching profession: teachers themselves are not involved in educational policy, but are just instructed to carry out plans made by experts and policy makers viz. What the authors of llove Manifesto propose, on the contrary, is that teachers themselves need to think together about the curriculum and the format of their future digital wgat, i.
And instead of lkve an online oral exam on-screen, they might decide to grade ,ove solely based on their collaborative work online. One is thus challenged to think carefully, on a case to case basis, what teaching, learning and assessment activities to develop. If my contribution is lofe as an attack or a critique on digital education, it is only meant in the sense that it takes issue with a particular form of screened education —one that is not pedagogically thought-through, i.
When we solely rely on conferencing techniques to try and create school time and place, then we might be well on our way to arriving at the exact opposite: a perfected version of the disciplinary format of the Panopticon. It is a bizarre paradox doss many educational experts today, who in the past severely criticized the school as a power configuration that only brought about what does 420 mean in love and created completely passive, uncritical and docile human beings that were perfectly ln and drilled for a dull and mechanized life in our productivity-obsesses capitalist world, defend Zoom-education and even dream of finally getting rid of physical school arrangements.