Science topic
Affective Learning - Science topic
Skills in the affective domain describe the way people react emotionally and their ability to feel another living thing's pain or joy. Affective objectives typically target the awareness and growth in attitudes, emotion, and feelings. There are five levels in the affective domain moving through the lowest order processes to the highest: Receiving, Responding, Valuing, Organizing, Characterizing.
Questions related to Affective Learning
Integrating the concept of the unity of subjects and objects with the training philosophy of Shaolin monks, especially in relation to weapons training, can offer a profound perspective on the interconnectedness of the martial artist and their tools. Here's an exploration of this synthesis:
- Philosophical Integration: Drawing from Eastern philosophical traditions, particularly those influencing Shaolin philosophy, the unity of subjects and objects aligns with the idea of oneness or interconnectedness. This philosophy suggests that the martial artist and their weapon are not separate entities but part of a unified whole, much like the interconnectedness emphasized in Eastern philosophies.
- Linguistic Expression in Movement: The unity of subjects and objects in movement can be likened to a form of "kinetic language." The martial artist, like a speaker of a unique martial language, expresses themselves through the seamless integration of their body (subject) and the weapon (object). Each movement becomes a word, and the entire form is a sentence in the language of martial arts.
- Systems Thinking in Combat: Applying systems thinking, subjects and objects in martial arts, including weapons, can be viewed as interconnected components within the combat system. The martial artist and their weapon are not isolated entities but dynamic elements within the larger system of martial practice. The unity lies in the understanding of the complex relationships and interactions during combat.
- Artistic Expression and Weaponry: Weapons training, when viewed as an art form, highlights the artistic expression of the martial artist. The weapon becomes an extension of the artist's creativity, much like a brush in the hands of a painter. The unity arises from the seamless fusion of the martial artist's intent and the weapon's form.
- Holistic Integration of Body and Weapon: In Shaolin weapons training, the holistic integration of body and weapon is emphasized. The weapon is not merely an external tool but an extension of the martial artist's body. This integration goes beyond physical movements, involving mental focus, breath control, and spiritual awareness. The unity lies in the practitioner's ability to become one with the weapon.
- Technological Harmony: In a modern context, the weapon can be seen as a technological extension of the martial artist. The unity emerges when the practitioner and the weapon operate as a harmonious technological system. This integration reflects not only physical skill but also a deep understanding of the weapon's mechanics and dynamics.
- Transformation through Discipline: The transformational aspect of martial arts philosophy, as seen in the synthesis with Zhuang Zi's writings, extends to weapons training. The disciplined practice transforms the martial artist and their relationship with the weapon. The unity is not only in the physical mastery but also in the spiritual and mental development achieved through dedicated training.
In summary, the unity of subjects and objects, when applied to Shaolin weapons training, encompasses a profound integration of philosophy, movement, and discipline. The martial artist and their weapon become an inseparable and harmonious whole, expressing a language of combat, embodying systems thinking, and reflecting a transformative journey of mind, body, and spirit.
Connecting the integration of subjects and objects in martial arts, particularly weapons training, with the relationship between individuals and their mobile phones as an extension of themselves involves exploring the parallels in interconnectedness and unity. Here's a synthesis that links these concepts:
- Philosophical Unity in Technology: Like the unity emphasized in martial arts philosophy, the relationship between individuals and their mobile phones suggests a similar interconnectedness. The device is not just a tool but an integral part of the individual's daily life, mirroring the oneness found in Eastern philosophies.
- Technological Extension of the Self: In the martial arts context, the weapon is viewed as an extension of the martial artist's body. Similarly, a mobile phone can be seen as a technological extension of the individual's mind and communication capabilities. The unity arises as the individual seamlessly integrates the mobile phone into their daily activities, relying on it for various functions.
- Linguistic Expression in Digital Communication: The language analogy extends to digital communication. Much like the martial artist expresses themselves through movements, individuals use their mobile phones as a means of communication. Texts, calls, and digital interactions become a form of expression in the modern "language" of connectivity.
- Systems Thinking in Digital Interactions: Applying systems thinking, the relationship between individuals and mobile phones can be viewed as a complex system of interactions. The unity lies in the interconnectedness and interdependence of various functions—the phone is not merely a device but a node within a larger system of communication, information retrieval, and social interaction.
- Artistic Expression in Digital Creativity: Individuals express their creativity through the use of mobile phones, capturing moments, creating content, and sharing experiences. The unity here is in the seamless fusion of technology with personal expression, akin to the artistic expression in martial arts.
- Holistic Integration of Self and Technology: The integration of subjects and objects seen in martial arts weapons training aligns with the holistic incorporation of mobile phones into individuals' lives. The unity is not just in physical use but extends to mental and emotional aspects, with individuals relying on their phones for communication, information, and even emotional connection.
- Transformation through Digital Discipline: Like disciplined martial arts practice leads to transformation, disciplined use of mobile phones can result in personal growth and adaptation. Individuals undergo a transformative journey as they learn to navigate the digital landscape, balancing connectivity with mindful and responsible use.
- Digital Harmony as Technological Limbs: The analogy of mobile phones as technological limbs reflects the sense of unity and integration. When individuals are without their phones, it can feel like missing a part of themselves—akin to the phantom limb phenomenon. The unity is deeply ingrained in the habitual and integral role that mobile phones play in daily life.
In this synthesis, the unity of subjects and objects seen in martial arts is extended to the relationship between individuals and their mobile phones. Both contexts involve a profound integration, where the tool becomes an extension of the self, reflecting interconnectedness, expressive capabilities, and transformative potential.
"Holobiont" typically refers to a host organism and its symbiotic microbial community. Applying this concept to learning implies a holistic perspective, suggesting that the learner is an integrated and symbiotic entity engaged in a dynamic relationship with various elements in the learning environment.
The concept of "the Liquid (Holobiont) Learner" can be understood as:
- Liquid Holobiont: A holobiont is an ecological unit that consists of a host organism and its associated symbiotic microorganisms, collectively functioning as a single biological entity. "Liquid" could imply a dynamic, fluid environment, possibly referring to a system within a liquid medium (e.g., water).
- Learner: In the context of a holobiont, a learner might refer to the ability of the holobiont to adapt, acquire knowledge, or exhibit some form of intelligent behavior.
- Liquid Holobiont Learner:
- A dynamic ecological system existing within a liquid medium, comprising a host organism and its associated symbiotic microorganisms.
- This holobiont possesses the ability to learn and adapt, potentially through interactions with its environment, the host's experiences, or the collective intelligence of its microbial partners.
- The learning capacity might involve the acquisition of new traits, behaviors, or responses that enhance the holobiont's survival and functionality in its specific liquid habitat.
A Holobiont Learner conveys the interconnectedness and mutual influence within the learning process.
In the context of Chinese metaphysics, the term "liquid" might not have a direct or commonly recognized association. However, if we explore the metaphorical and symbolic aspects of liquid or fluidity in Chinese philosophy, particularly in concepts like the Dao, we might find connections with the idea of a learner.
- Dao and Flow: In Daoism, the Dao is often described as a flowing and formless force, emphasizing the concept of flow and adaptability. Similarly, a learner can be seen as someone who embraces the flow of knowledge, adapting and evolving in their understanding.
- Adaptability: The fluidity associated with liquid in Chinese metaphysics can be metaphorically linked to the learner's ability to adapt and assimilate knowledge. Like water taking the shape of its container, a learner may adjust their approach to fit different learning environments.
- Flexibility and Change: Chinese metaphysical concepts often highlight the importance of being flexible and attuned to change. A learner, embodying these principles, can be someone open to new ideas, willing to shift perspectives, and responsive to evolving knowledge.
- Harmony with Knowledge: Just as water seeks its own level, a learner may seek a harmonious integration of knowledge. In Chinese metaphysics, there is an emphasis on balance and harmony, and a learner might aspire to harmonize diverse sources of information and wisdom.
- Continual Flow of Learning: Liquid in the metaphorical sense can represent a continual flow. Similarly, a learner's journey is often ongoing, representing a continuous flow of acquiring, processing, and applying knowledge throughout life.
Combining the idea of liquid from Chinese metaphysics with the concept of a learner might evoke a sense of adaptability, openness, and continual growth—a learner who flows with the currents of knowledge and seeks harmony in their understanding. This combination could serve as a metaphor for a learner's journey shaped by the principles found in Chinese metaphysical philosophies.
Combining the fluidity and adaptability from Chinese metaphysics, the philosophical concepts of Zhuang Zi, the training principles of Shaolin monks, and transdisciplinary research creates a multifaceted approach to learning, personal development, and knowledge creation. Here's a synthesis that incorporates these elements:
- Fluidity in Knowledge Creation: Inspired by the fluidity of water, the learner engaged in transdisciplinary research embraces a dynamic approach to knowledge creation. The fluid nature of information allows the learner to traverse and integrate diverse disciplines, much like water adapting to different environments.
- Transcending Disciplinary Boundaries: Drawing on Zhuang Zi's relativity of perspectives, a learner involved in transdisciplinary research recognizes the interconnectedness of disciplines and transcends traditional boundaries. The learner, like a martial artist adapting techniques, explores connections and insights that emerge at the intersections of different fields.
- Holistic Integration in Transdisciplinarity: The holistic development principles from Shaolin training find resonance in transdisciplinary research. The learner seeks to integrate not only diverse disciplines but also various dimensions of knowledge, including physical, mental, and spiritual aspects, fostering a more comprehensive understanding of complex issues.
- "Free and Easy Wandering" in Exploration: In the spirit of "free and easy wandering" from Zhuang Zi, a transdisciplinary learner explores topics with spontaneity and open-mindedness. The research journey is not constrained by rigid methodologies but flows naturally, adapting to the evolving landscape of knowledge.
- Mind-Body Connection in Knowledge Creation: Integrating the mind-body connection from Shaolin training, the transdisciplinary learner recognizes the importance of holistic thinking. Mental clarity, emotional intelligence, and embodied knowledge contribute to a more nuanced and interconnected understanding of complex research questions.
- Transformation through Interdisciplinary Dialogue: In alignment with Zhuang Zi's transformative concepts, transdisciplinary research becomes a vehicle for personal and collective transformation. The learner engages in interdisciplinary dialogue, shaping and being shaped by diverse perspectives, fostering growth and evolution.
- Self-Discovery in Transdisciplinarity: Both Zhuang Zi's philosophy and transdisciplinary research encourage self-discovery. The learner, involved in knowledge creation that transcends disciplinary boundaries, explores not only external domains but also gains deeper insights into their own intellectual and personal development.
- Adaptive Problem-Solving: The adaptability drawn from Chinese metaphysics and Shaolin training becomes a key asset in transdisciplinary research. The learner navigates through complex problems with flexibility, drawing on insights from diverse fields to create innovative and adaptive solutions.
In this synthesis, the learner engaged in transdisciplinary research embodies the fluidity of water, the philosophical insights of Zhuang Zi, and the disciplined training principles of Shaolin monks. The result is a holistic and adaptive approach to knowledge creation that transcends disciplinary silos, fosters transformative experiences, and contributes to a deeper understanding of complex phenomena.
For initial exploration of the Liquid Learner, please refer to:
Question 1:
Could anyone share the difference between non-cognitive and cognitive skills with me?
Question 2:
Why will current studies list non-cognitive skills?
Question 3:
Aren't non-cognitive skills also need to go through the cognitive process to make them work?
Question 4:
And if it needs to go through a cognitive process, why still name non-cognitive skills?
Question 5:
Or more proper to entitle "non-cognitive skills" with different names or labels? (to reduce confusion about cognitive definition itself)
(Honestly, I wonder if the current research trend is too interdisciplinary in cross-research or if I'm the one who is confused with my current field understanding and definition.)
If you have any additional information regarding these questions also welcome to share. Thank you!
This thread is concerned with change top down. I am still formulating this question, but central to it is change as growth.
This other thread is concerned with a bottom up approach to change as loss/ grief:
How can we make education today an education for life, not just for achievement?
Dear community,
we conducted an experiment with training in Virtual Reality, after which participants had to perform the physical task they learned about. We measured the affective indicators of motivation, satisfaction and self-efficacy after the training and after the application as repeated measures are recommended by Sitzmann (2019). However, now it is unclear to us which of the two measures (or their average) to use. Did you ever come across similar timeframes or guidance in the literature and what would you recommend?
Many thanks in advance!
We used in our center Virtual Worlds like Secondlife for presentation, networking, sharing and global virtual exchange. Now I would like to know how we could use Virtual Reality to help gifted children? If you have experience in one of these topics, please let me know.
In my opinion, the best strategy to remembers the words to join the words with action either story or reality.it can be by match using visual media and practice with a native speakers.
How to encourage deep learning of your students and discourage their habits of shallow or superficial learning?
The last years we are working with serveral data sets that contain emotion measurements on different levels (self-report, facial action coding, eye tracking, physiological data like heart rate and skin conductance, lexical and sentiment analysis of texts).
We do not naively believe that the components of emotions match all the time or over longer or shorter time spans. But stil we search for correspondences between different emotional components.
Our aim is to measure and to integrate emotions in technology based learning designs.
Are there new ideas how to bring different components of emotions together?
What's about micro emotions, peak values, long or short term patterns; how can they help to identify correspondences?
Dear all,
I'm working in a research that aims to build a platform for the users who have learning difficulties. And I need a co-researcher (preferred in the learning field ) to collaborate with me in specific points.
If any one interests please reply this discussion or contact me directly .
Regards
Samaa Shohieb
I am looking for different questionnaires based on Bloom Taxonomy (Affective, Cognitive and Social domains) to assess the learning of computer science student in CS1 courses(such as intro to programming class with java or c or python).
Hi, Would you mind adding me as a collaborator to the ATTEND project?
Thanks,
Laurent
As an undergrad mediocre student who always wishes to learn more about the things which excite the most and many questions kept wriggling me for time. If possible please read the blog where I tried to express my feelings....
Hi,
Entrepreneurial learning takes place in a context. What are the relevant contextual factors that may affect this learning among entrepreneurs in SMEs?
Hi,
We're trying to help find a few thousand (!!) photos for an affective study...validated, if possible. We know of
- International Affective Picture System (IAPS)
- Geneva Affective PicturE Database (GAPED)
- Nencki Affective Picture System (NAPS)
- The Attachment Picture Database (APD; ) and Besançon Affective Picture Set-Adolescents (The BAPS-Ado)
If anyone knows of any other affective photo databases out there, we would greatly appreciate it!!
Much thanks in advance,
Gina
I see there is the curiosity sub-scale of the STPI (State-Trait Personality Inventory) and also apparently a state sub-scale of Melbourne Curiosity Inventory, but am having trouble locating these. Any suggestions would be most appreciated!
My topic is related to serval factors: many colleges manage Preceptorship programs for undergraduate nursing students and require master level students to mange theses issues without assistance. I want to unveil the trend, discuss the difficulty students are having when attempting to find a preceptor as well as any distress in the process (affects on learning?), and I want to introduce solutions for this problem. I am able to find data when single topics are entered, but PICO questions are not generating evidence for use in a systematic review. How can I arrange this topic into a working PICO question? Is a PICO question necessary? Is there a suggested method of research that will assist me with locating data for documenting the problem in a professional format? Or will a narrative do? Can I use Facebook FB data without an institutional review board IRB requisition? (For examples: Request for preceptorship or documentation of the difficulty with the procedure posted on FB or other social media?
I'm interested in auditors' skepticism and I'm having some trouble understanding the concept of affective state.
I found your article intriguing, and it is much in keeping with research on reevaluating our affections in a new light (that what seems cognitively certain is often affectively based). Need for knowledge (NfK) is something most of us can greatly identify with - and sometimes it is much like any hunger mechanism - thank you for suggesting this. May I ask, do you feel that curiosity could also be a more basal affectation?
You connect curiosity with cognition and conscious sense, but perhaps might it also be realizable at a more nonconscious level - since many animals exhibit curiosity and have no higher cognition per se (or language capability to discern knowledge proper). Curiosity seems to "overcome fear" and this seems to be a key component of it. That is, what is most curious (even in early and prehistory apparently) is usually most dangerous too, but somehow irresistible (e.g. Pandora's Box, Garden of Eden, and attribution to cats). It seems a "fear/desire" contention - perhaps we might even borrow your phrase with the slight change "fear-to-know"? An enduring story is that of the Tree of Knowledge, and certainly curiosity made it irresistible (and the affective relation collectively intuitive). If so, mightn't we also view curiosity as pre-cognitive?
Conference Paper Curiosity and Pleasure
In the next few months I will be setting up an Affective Computing lab. The aim is to quantify the effects of assistive systems and of gamification on both working and learning processes.
I did some research on equipment, but the spectrum is very broad. Alone with encephalography I could spend my complete budget, as there are devices for € 700 up to above € 80.000.
So I would appreciate some recommendations from researchers who have been in a similar situation or currently work in a lab which they think is well-equipped.
Sometimes students do poorly on tests, but do other things not on the grading rubric that indicate that they ARE learning.
For example, they may be engaged in class, have interesting things to say during discussion, or otherwise do things that indicate that they are learning, even if they have done poorly on tests or formal assignments. I am not talking simple "extra credit" for things already on the syllabus. I am thinking of things outside the scope of the grading rubric in the syllabus.
Is it fair to increase their grades for informal contributions, if they have done poorly on formal assignments?
Dear colleagues,
I have done a research in using the affective learning strategies in learning English as a foreign language with university students in Serbia. I would be glad to share my data with anyone interested in this issue. Also, I am interested to know how much of these strategies your students use when speaking English in the class? Do they use them at all? How to instruct students to use them and how to practice these strategies?
Thanks in advance.
Ivana
Gall (2002) states that the statistical literacy is comprised of Knowledge elements and Dispositional elements. However, it seems that there are only few studies that investigate about the dispositional elements, which include affective aspects.
Cognitive orientation is mandatory for up lift of society
By which mechanism does Acetylcholine affect on the learning ability and memory performance ?
Is anyone using a valid and reliable audit tool to assess the quality of the clinical learning environment for student undergraduate nurses?
Novices need more explanation than advanced students. If we give that amount of information to advanced students we may see expertise reversal effect, and most probably learning material are boring for advanced students. On the other, if we take the advanced students side and teach faster with more complex material then novices may not learn because they lack prior knowledge.
If we teach novices and advanced student in the same classroom then they can benefit from collaboration.
Affective factors are regarded as inhibitions and a block to learning. Learners are often innovative in language forms but still have a great many inhibitions. They are extremely sensitive particularly to peers and are much more fragile than adults.
What motivates you to continue with scientific research? Is it money, reputation, competition, your institution rules, your wish to search for facts, that you want to serve the humanity, because it's your job, or for other reasons? For the universities in third world countries how can we motivate scientific research in your opinion?
Assessing the development of the affective domain.
Nominalization is the most typical structure of Ideational Grammatical Metaphor (IGM), particularly in scientific and political discourses as well as academic writing. Halliday and Matthiessen (2004) point out that information density, nominalization and GM are as the foremost lexico-grammatical features of the academic and written language. We are doing empirical research based on the explicit teaching of Nominalization to advanced EFL learners to find out its impact on their writing skills. What do you think of this? State your informative experiences and advice please.
Bullying in various forms is quite a common scene at schools of all levels particularly among undergrad students during their earlier years of studies. Sometimes it may start as early as the first day at the school/university in the shape of ragging and may continue till the graduation day or even beyond and into a workplace.
For the victims of bullying, the time spent at university may become a long nightmare and leave a deep and permanent impact on their behaviors. For these reasons it is very important that such acts and tendencies are monitored and corrected wherever and whenever possible.
What can be some of the strategies that can help schools discourage bullying and maintain conducive environment?
The advent of printing press was probably the first wholesome and (to date) the last invention that truly revolutionized the information transmission and archiving. It also had shaped the core teaching/learning systems with book(s) as the nucleus. Since then inventions like radio, TV, computer and Internet have created a lot of optimism but, till date, no revolutionary achievements seem to have been made
Do you think any of the contemporary developments have the potential of realizing the big dream?
How do you know if a learning intervention implemented within an organisation has had any impact? What aspects of pre-program design, program delivery and post-program evaluation can be undertaken to study the value derived from the learning program? (looking beyond Kirkpatrick and Brinkerhoff)...
“Ce qui manquerait le plus à cette nouvelle modalité perceptive est ce que les philosophes nomment qualia (Bach-y-Rita, 1996), c’est-à-dire les qualités des choses perçues. Malgré l’ensemble des possibilités permises par les dispositifs de substitution sensorielle, il leur est souvent reproché de ne procurer aucune émotion. Un aveugle, « regardant » sa femme grâce au TVSS, resta désappointée devant l’absence d’émotion ressentie” (Ziat, 2006, p. 64).
(“A blind man ‘looking’ at his wife thanks to the TVSS, remained disappointed at the absence of emotion he felt”).
I am so thankful you shared this in your dissertation Mounia. It has been a tenet and wish for me for several years now, to pursue cognitive psychology partially for the purpose of researching haptic transmission as a means to connect humans via touch. Your statement says so much Mounia: sight without touch is missing most of the meaning. We do not perceive to simply detect visual information about things, we perceive to confirm our hopes and feelings about what things might possess, relative to who and what we are to one another. Elaborating visual potential is often an attempt to sublimate our lost sense of touch.
The main tenet of haptic transmission is that current video/audio transmission doesn’t intrinsically contain or convey any emotion. Unlike touch, vision and sound are not exchanged - they are transduced and subsequently inferred (eyes don’t emit light and ears don’t talk). But only touch can mutually transmit feelings of warmth, adoration, fear, urgency (deep pressure) and affective identity. In the absence of the transmission of touch, we are transmitting only “facts” about people, not their feelings. The rest must be deduced from a mutual familiarity with interpreting visual expressions like gestures, tone of voice, eye aversion, latencies, etc.
Touch is so much closer to the exchange of information within thought than any other sense, because it is the only sense that is bidirectional without alteration or transduction. Whatever we transmit is what we also feel or would receive. The other senses are really for confirmation not transmission – but we have come to rely on the supporting modalities, as the concept of becoming civilized has distanced us from being human – vulnerable - to one another. In some ways, we are isolating ourselves from one another via technology and the need to do things “faster,” more efficiently. Affection takes time to express. We do not seem to have time for it anymore.
But if we take the next natural step and connect primarily via touch (reinforced by vision and sound), then parents overseas can reach children at home, and those who cannot receive or express by any other means can find hope again within the meaning expressed by comforting haptic connection. Maybe we can get back this missing dimension of distance communication – the experience of emotional attachment/reassurance itself. May I ask, Mounia – is this something of interest to you as well?
