Skills for ‘Being’ in a Digital Age

I have been puzzling over George Siemens’ idea that learners need to develop ‘being skills’ if they are to cope with what it means to be human in a digital age.

George discusses this with Neil Selwyn in an interview recorded for Monash University, Australia, Faculty of Education.

George does qualify, right at the beginning of the interview, that his question ‘What does it mean to be human in a Digital Age?’ is posed from a learning in knowledge development angle. During the interview he says that technology can ‘out know’ us, artificial intelligence is taking over human roles, and that in the future technology will become a co-agent rather than an enabler; you, me, colleagues, algorithms and robots will all work together in a techno-socio distributed learning model. George tells us that learners (humans) need to learn how to participate in this and that this will be through ‘Being skills’ which, as yet, machines can’t succeed at. He says we are necessarily entering a ‘being age’ because the technological systems around us are more intelligent than we are.

My immediate thought was that this is not so much a techno-sociological issue, or even an education issue, as a philosophical, ethical issue, which will involve deep inquiry into robot and machine ethics and the nature of ‘being’.

I have recently attended an ethics day course, in which in one session we discussed robot ethics in relation to whether we can teach robots ethics – see http://www.bbc.co.uk/news/magazine-41504285  and https://www.bbc.co.uk/programmes/b098ht04 . I have also attended introduction to contemporary philosophy and epistemology courses in which we were introduced to how some of the great philosophers in our history have thought about knowledge and being. So philosophy, epistemology and ethics have all been on my mind recently.

George said that he has only just started this work, and that his ideas are still emerging/forming, but  I wondered how philosophy and ethics will fit into his future work.

I then came across this article – ‘Our Technology Is Our Ideology’: George Siemens on the Future of Digital Learning‘ –  in which the author  Marguerite McNeal (Aug 11, 2016) writes of George

Throughout his various projects, of which there are too many to track, he focuses on education’s potential to develop the capabilities that make humans unique. Affect, self-awareness and networking abilities are all traits that separate mankind from machines and will be important for work and life in an increasingly automated world.

This reminded me of what Iain McGilchrist said about the difference between living organisms and machines, on a course I attended earlier this year (see posts on The Divided Brain):

According to McGilchrist there are eight things that differentiate living things from machines:

  • An organism cannot be switched off. There must be an uninterrupted flow from the origins of life.
  • A machine is at equilibrium. An organism is far from equilibrium. A cell carries out millions of complex reactions every second. Enzymes speed these up to a thousandth of a second.
  • The relationship between steps and an outcome are different in machines and living organisms. In an organism there are no steps – there is a flow of process.
  • In living things there is no one-way step. Interactions are complex and reciprocal.
  • The parts of a machine are static. The parts of an organism are not static, they are constantly changing.
  • An organism is aware of the whole and corrects for it in its parts (see the work of Barbara McClintock)
  • Organisms have no precise boundaries.
  • Machines don’t generate other machines from their own body parts.
  • Machines’ code is externally generated. Organisms manufacture their own instructions.

For McGilchrist, things come into ‘being’ without being forced (p. 230/231 The Master and His Emissary; see reference below)

“The feeling we have of experience happening – that even if we stop doing anything and just sit and stare, time is still passing, our bodies are changing, our senses are picking up sights and sounds, smells and tactile sensations, and so on – is an expression of the fact that life comes to us. Whatever it is out there that exists apart from us comes into contact with us as the water falls on a particular landscape. The water falls and the landscape resists. One can see a river as restlessly searching out its path across the landscape, but in fact no activity is taking place in the sense that there is no will involved. One can see the landscape as blocking the path of the water so that it has to turn another way, but again the water just falls in the way that water has to, and the landscape resists its path, in the way it has to. The result of the amorphous water and the form of the landscape is the river.

The river is not only passing across the landscape, but entering into it and changing it too, as the landscape has ‘changed’ and yet not changed the water. The landscape cannot make the river. It does not try to put a river together. It does not even say ‘yes’ to the river. It merely says ‘no’ to the water – or does not say ‘no’ to the water, wherever it is that it does so, it allows the river to come into being. The river does not exist before the encounter. Only water exists before the encounter, and the river actually comes into being in the process of encountering the landscape, with its power to say no’ or not say ‘no’. Similarly there is ‘whatever it is that exists apart from ourselves’, but ‘whatever it is that exists’ only comes to be what it is as it finds out in the encounter with ourselves what it is, and we only find out and make ourselves what we are in our encounter with ‘whatever it is that exists’.”

Iain McGilchrist (2010). The Master and His Emissary. The Divided Brain and the Making of the Western World. Yale University Press.

For McGilchrist the way forward is to recognise the nature of the problem, that we are living in an increasingly left hemisphere dominated world. He thinks we will have to cope with profound change and that will involve our individual practical selves and training ourselves out of habits of mind. We will have to question and invert things to see if we can find truth. We will have to change the way we spend our time, by first stopping a lot of what we do, switching things off, making space, and being quiet. For McGilchrist the answer is to create a different world and change our culture.

McGilchrist didn’t mention ’being skills’, but it seems to me that his concern is that we need to find a new way of ‘being’ in this technological left-brain dominated world. His work is steeped in philosophy, ethics and scientific research.

I wonder if George’s work on ‘being skills’ will cover any of this.

#openedMOOC Week 1: The value of ‘open’

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Why Does Open Matter? This is the key question for Week 1 of the Introduction to Open Education MOOC, being offered on edX by David Wiley and George Siemens.

This question has been asked of participants, but since David Wiley and George Siemens have both fully answered the question in a two-part video, I suppose the question for participants should really be, Why does open matter to you?  And the assumption seems to be that we are talking about openness online as opposed to offline.

David Wiley believes open to be a value, like diversity and that openness is imperative for increasing access to, affordability and effectiveness of, engagement and vibrancy in education. He writes that “To be true to the deeper ethic of open we must be generous and open-hearted, feeling a sense of love, care, and responsibility for all humanity.”

George Siemens talks of the benefits of quick, frenzied, open knowledge generation.

Neither of these responses work particularly well for me. I have personally experienced the opposite of ‘love, care and responsibility for all humanity’ in the open environment. Openness online can encourage an ‘anything can be said’ attitude, presumably because the recipient of the comments cannot be seen. As Lisa Lane has written “…. we now have an appalling acceptance of unacceptable behavior and uncivil conduct, which in my country has now reached the highest levels of power.”

And quick, frenzied knowledge generation doesn’t work for me in terms of learning. I can understand the excitement generated which I acknowledge can be motivating, but for learning and knowledge production I personally need slow, quieter interaction, where everyone has an opportunity to be heard, not just the loudest voices.

But like Lisa, I am an advocate of open education and I am grateful to all those like David, George and Stephen Downes, who have done so much to promote it. As David said in one of the videos, open is beyond free. Even in countries, such as Germany, where education is free, open can unlock new pedagogies. David also said open matters because if we learn by ‘doing’ then anything that constrains that ‘doing’, e.g. copyright restrictions, prevents learning. For me that is a powerful argument in support of open education, but I would add, as mentioned above, that some online behaviours can be equally restrictive. This is the aspect of open education in which I am most interested, i.e. I am interested in both the rhetoric and the reality for individual learners, although I suspect, as Andy Lane (2016) has argued, that currently the reality does not measure up to the rhetoric.

However, in the meantime, I continue to benefit from open education; in fact my work as an independent researcher depends on it. In return, as I have written about before,  I try to be an open practitioner, within the constraints of my own capabilities and personality!

Reference

Lane, A. (2016). Emancipation through Open Education: Rhetoric or Reality? In T. eds. Blessinger, Patrick and Bliss (Ed.), Open Education: International perspectives in higher education (pp. 31–50). Open Book Publishers ,. http://doi.org/10.11647/OBP.0103.02 Retrieved from: https://www.openbookpublishers.com/product/531/open-education–international-perspectives-in-higher-education

Questions for Iain McGilchrist on the implications of the divided brain for education

At the end of next week I will attend, for the second year running, Iain McGilchrist’s four-day course on Exploring the Divided Brain  organised by Field & Field and taking place in the Cotswolds, UK.

At the end of last year’s course, Iain talked very briefly about the implications of left hemisphere dominance for education. I know from another of Iain’s talks that I attended in Edinburgh a couple of years ago, that he is now writing a book which focuses on education – The Porcupine is a Monkey . I am hoping that we will hear more about this on this year’s course.

I have been interested in the links between Iain McGilchrist’s ideas about the Divided Brain and teaching and learning, since I was pointed to his book by Matthias Melcher (@x28de) in 2011. Matthias and I have often discussed the possible links between McGilchrist’s work and Siemens’ and Downes’ work on connectivism. As such I am hoping that the following questions might be discussed on the course next week.

If (as discussed in the book The Master and his Emissary) we are living in an age of left hemisphere dominance, then how can a left hemisphere dominant population recognise the merits of right hemisphere thinking?

A recently developed theory for education in a digital age is ‘connectivism’. This theory has been proposed by George Siemens and Stephen Downes. The theory posits that knowledge is in the network of connections between people, concepts and neurons, and that learning involves the creation and navigation of networked connections. In addition, Stephen Downes claims that knowledge is pattern recognition, although in a paper critiquing connectivism, Clara and Barbera have questioned how we can recognise something that we don’t already know. In what ways does the theory of connectivism align with the functions of the left and right hemispheres of the brain in relation to recognition and representation?

Connectivism is a theory for a digital age. Advances in technologiy increasingly focus on virtual and augmented reality and machine learning (e.g. the use of pattern recognition machines to study paintings ) Given these sorts of developments, can we say that technology can function like the right hemisphere and if so, what might be the implications for left hemisphere dominance?

Last year’s course was very thought provoking. I wrote a blog post about each of Iain’s sessions. Here are the links – The Divided Brain – A four day course with Iain McGilchrist.  I am expecting to find this year’s course equally thought-provoking.

Questions about online ‘openness’

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  • What motivates academics and teachers to get involved in areas of practice that are NOT supported by their institutions?
  • Why invest even longer hours in supporting educational practice? My dentist doesn’t give me free root canal treatment outside of work?
  • Why personally finance conference attendance and travel, and what are the implications of this for the education sector?
  • What is in it for those willing to ‘go open’?

These are interesting and pertinent questions from Viv Rolfe in the wake of her attendance at the Association for Learning Technology Conference this year. They prompted me to look back in this blog to see what I have written about openness in education and going open. I am surprised at just how many posts relate to this topic; this has been one of my main areas of interest since 2008 and before.

I can remember clearly the point at which I realised I was ‘in the open’. It was during CCK08 – the MOOC which coined the term MOOC and was convened by Stephen Downes and George Siemens. I started this blog for that MOOC and about a month later made a post in which I questioned the need to be online to be connected. At the time, because I was new to blogging, I thought I was fairly anonymous and invisible and it gave me a tremendous jolt when I saw that Stephen Downes had included this post in his blog aggregation. Since then I have often considered (for example in this blog post) how open I am or want to be, because the feeling of over exposure and discomfort has never completely gone away.

So as Viv asks – Why do I do it? For me Viv’s first question is easy to answer.

  • What motivates academics and teachers to get involved in areas of practice that are NOT supported by their institutions?

I work independently of an institution, and have done for 10 years, so any support that I do have comes from my network. The big question for me is ‘who do I want to be in my network?’ I am not interested in collecting numbers for the sake of it. When I get a friend request on Facebook, or a connection request on LinkedIn, or a follower on Twitter, I don’t automatically connect. If I don’t know the person or ‘of ‘ the person, I look them up (Google them etc.). If I think we have topics of interest in common, then I will connect. I am not looking for social connections, but for professional connections. Sometimes these overlap, but I don’t assume that they will or even want them to. I have found the increasing blurring between public and private, personal and professional, troubling and constantly find myself wavering about what the difference is. I use ‘open’ social media as an information source. If and when I share information online, it is in the hope that it will be useful to others – but I am never sure of whether it will be and whether it is a conceit to be sharing in this way. I am thinking this as I write this post.

Then Viv asks:

  • Why invest even longer hours in supporting educational practice? My dentist doesn’t give me free root canal treatment outside of work?

Again for me this is fairly straight-forward to answer. In my career I can’t remember ever sticking to the statutory hours. I have always done more hours and sometimes many, many more hours than in my contract. There have been various reasons for this, but I think the main reasons have been to do with wanting to learn more and to do a better job – not for any recognition, although it is great when this happens, but simply because that’s what I find fulfilling. Currently most of my work is voluntary, unpaid research, which I hope in some small way supports educational practice. I am committed to publishing in ‘open’ journals, although this isn’t necessarily what all my research collaborators want or need for their career advancement, so it doesn’t always work that way. Collaboration usually does involve some degree of compromise 🙂 and I value openness between friends and collaborators, far more than openness in the online network.

Viv’s next question was:

  • Why personally finance conference attendance and travel, and what are the implications of this for the education sector?

I have been doing this for the past 10 years. I try to physically attend one conference a year but I have to weigh up costs against gains. Sometimes it is interesting to meet people face-to-face, but I am looking much more for something that stimulates my thinking and sets me off in new directions. There is something about being physically present that can be much more powerful than attending virtually. For many people a conference is about networking and meeting people. For me, when I am paying for myself, that is a luxury. I need more than that. I need to be able to come away and feel that my thinking has changed in some way – and I need to know that I have invested my time and money wisely and that the costs will pay dividends in terms of my future work. What are the implications for the education sector? I think that in the years to come there will be many, many older people, like me, who are already drawing their pensions, who will want to attend conferences and contribute to presentations. Hopefully conference organisers will see these contributions as welcome, but also realise that current costs are often prohibitive. And it is usually the case that people who are paying for themselves can have higher expectations and be more demanding of processes 🙂 This could be a good thing or a bad thing depending on whose perspective you are taking!

Viv’s last question is the key one.

  • What is in it for those willing to ‘go open’?

I would describe my practice as one of ‘guarded openness’. I haven’t thrown myself out there and revealed all, as I see some people doing. I find it disturbing when people seem to ‘wash their dirty linen’ in the open. Some things are not meant to be discussed in the open, but should be reserved for private communication between the parties concerned. I also find that group think, constant self-affirmation and self-validation, either individually or as a group, that fails to stand back and look critically at this online behaviour, makes me feel equally uncomfortable. In the past year I have seen so much of these behaviours online. When I joined CCK08, I was really excited by the altruistic sharing of knowledge and learning behind the idea of ‘openness’, but recently it has seemed to me to be more about narcissism than altruism – about getting noticed and building up ‘numbers’ of followers, tweets etc.

So why am I still here? To be honest, I am no longer sure, but I am hanging on to Stephen Downes’ and George Siemens’ original and hopefully ongoing aspirations for open education. And I am not expecting any response to this post because what I have learned in the last year is that the internet favours consensus and punishes dissent. I should have paid more attention when Dave Snowden told us this in the Change 11 MOOC – another MOOC organised by Stephen Downes and George Siemens.