wallpaper animals

I feel that feelings are not sufficiently appreciated in our understanding of communication and learning. Dealing with this means...

thinking through the implications of (1) means that an alternative model of communication needs to be proposed. I have attempted this by associating Luhmann's theory with Beer's Viable System Model (see particularly http://dailyimprovisation.blogspot.com/2011/02/luhmann-beer-and-emotion-machine.html) and Harre's Positioning Theory

There are a number of aspects to this. In my post on new media (http://dailyimprovisation.blogspot.com/2011/04/positioning-and-new-media.html), I suggest that new technology provides new forms of utterance and that these can serve a purpose in boot-strapping more conventional linguistic communications.

I've posted a lot about Ulrich Beck, and I'm broadly sympathetic to the idea of the Risk Society. Risk is perceived as anxiety, and it can be managed in a variety of ways. Beck's analysis indicates that individuals chose to manage it by 'trading' risks and that this drives our economy (where we produce little else other than risk). However, there are other ways of managing risk which have to do with individual capability and well-being.

Capability requires knowledge, and education is a means to knowledge. Education is also heavily laden with Risk, and the trade between anxieties of modern life and the promises of increased learning with large sums of money has dominated the recent transformation of higher education in the UK

Illich's thought is grounded in Catholic thinking about human dignity and I'm generally sympathetic to this. However, Illich's polemic seems to fall of deaf ears; the world is embarked on a course which in his view would lead to catastrophe. He may be right, but I suspect we'll somehow keep it together. We will learn to live with our anxieties. I think Illich tends to apportion blame to 'the system', and this is misdirected. The issue is with individuals, and it lies primarily in individuals who are not happy, and in their inauthentic and unhappy existence continue the pathologies he identifies. Rather than cast blame on 'the system', I would prefer to come to a deeper understanding of human experience, and how anxiety and risk affects it. Deeper knowledge can be transformative (so back to (1))

Illichian arguments around deschooling carry a distrust of the teacher and a dislike of the power relations associated with them. I think the word 'teacher' is misapplied because we are unable to make the distinction between a Jesus or a Marx (i.e. great teachers) and a typical insecure and inauthentic employee of the school system. Deeper knowledge and new distinctions about the experience of teaching and what teaching does to society can be transformative. The issue relates to knowledge and its performance in communication with others. Knowledge traditionally has been categorised by subjects; but equally, knowledge performances might be describable through engaging with tools. It is here that I become particularly interested in Scenarios.

I think knowledge and civil society are inseparable. Knowledge has to be maintained and this is the prime purpose of universities. When knowledge is degraded (usually through the perversion of institutions) so civil society is degraded. In the 21st century knowledge rests in individuals who perform it in conjunction with remarkably powerful technologies. These technologies entail risk, and the management of risk is a key element in the knowledge that an individual has and in knowledge that they need to pass on. Paraphrasing Beck, the challenge of the 21st century is not "how can I eat?" but "how can I cope with my anxiety?"

The management of capability to "deal with anxiety" relies partly on "useful unemployment". Unlike Illich's conception of this (where he imagined people building their own houses, for example), I think useful unemployment is not necessarily related to producing goods for the community (a la 'big society') but rather on maintaining inner balance and well-being. In essence this means that individuals must balance employment or underemployment with useful non-employment activity that ensures that they 'maintain readiness'. Drawing on my points (1) and (2), I think communication lies at the heart of this activity. The world of tomorrow and the threats it brings will demand high levels of flexibility, and consequently high levels of well-being to provide that flexibility, as we will have to organise ourselves rapidly to deal with events that occur. My feeling is that this is the closest to what Illich might mean by 'conviviality': living together without killing one another.

"If one considers [the] consequences of the destandardization of working hours and work locations in their totality, then one can say that a transition is occurring in industrial society from a uniform system of lifelong full-time work organized in a single industrial location, with the radical alternative of unemployment, to a risk-fraught system of flexible, pluralized, decentralized underemployment, which, however, will possibly no longer raise the problem of unemployment in the sense of being completely without a paid job. In this system, unemployment in the guise of various forms of underemployment is 'integrated' into the employment system, but in exchange for a generalization of employment insecurity that was not known in the 'old' uniform full-employment system of industrial society."

"instead of attempting to make feasible what is technologically possible, research for a viable future should concentrate on the institutions which foster human life and on rendering them possible with available means"