Group items tagged

Bloom

applies only to acquiring knowledge in the cognitive domain

involves intellectual skill development.

The original Bloom’s Taxonomy contained six developmental categories: knowledge, comprehension, application, analysis, synthesis, and evaluation. The first step in the taxonomy focused on knowledge acquisition and at this level, students recall, memorize, list, and repeat information. In the second tier, students classify, describe, discuss, identify, and explain information. Next, students demonstrate, interpret, and write about what they’ve learned and solve problems. In the subsequent step, students compare, contrast, distinguish, and examine what they’ve learned with other information, and they have the opportunity to question and test this knowledge. Then students argue, defend, support, and evaluate their opinion on this information. Finally, in the original model of Bloom’s Taxonomy, students create a new project, product, or point of view

factual, conceptual, procedural, and metacognitive.3 This newer taxonomy also moves the evaluation stage down a level and the highest element becomes “creating

intellectual skills and behavior important to learning

interactive activity

across grade levels and content areas

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develop coping skills, life skills, and team skills so they can create a satisfying philosophy by which to live and by which to contribute to the general welfare

General education is a corollary of liberal education

“quality of life” issues for these students to help them succeed in fulfilling careers and contribute to the betterment of society

they are strategically located in the right places

the colleges are still primarily staffed by part-time faculty who instruct a study body that is primarily part-time. These are not the best conditions for taking on a mandate to change the world.

When the social order is rumbling with change, when new movements are afoot, when fear stalks the land, when money flows from the heavens — when there is a tectonic shift in the community college zeitgeist — there is great opportunity to change our routine; there is opportunity for significant reform

“learning” is the same thing, or at least is deeply reflected, in what we mean by degree and certificate completion

pendulum

balance

overall purpose and what we mean by a truly educated person

Today we must prepare students for the challenges of changing careers and jobs five or six times in their lives

It took years to purge the idea of the “terminal” degree from the community college lexicon and years more to embed the principles of lifelong learning into our programs and practices

students need the skills to succeed in an initial job, but they also need the skills to cope with changes in the economy and the culture — skills to transition into their next job

ncreasingly the Horizon Project is a global effort. Each year at least a third of the members of the advisory board represent countries outside of North America.

Each Horizon Report is produced over a period of just a few months so that the information is timely and relevant.

Each topic is introduced with an overview that describes what it is, followed by a discussion of the particular relevance of the topic to education, creativity, or research. Examples of how the technology is being, or could be applied to those activities are given. Finally, each section closes with an annotated list of suggested readings and additional examples that expand on the discussion in the report and a link to the tagged resources collected during the research process

Lévi-Strauss invites us to consider literary freedom (or, more generally, "book culture") as a spandrel in the sense that Stephen Jay Gould employed the term: something that evolves not towards its own end, but because it doesn't impede (and may in fact support) other forces. I think Lévi-Strauss's hypothesis is interesting to consider because it posits our present book culture as an exception, rather than something that naturally happens because of the flow of economic or historical forces.

For a piece entitled "This Progress," Sehgal emptied the spiral ramp of the Guggenheim of its art: the visitor ascending the ramp was met by a small child, who asks you to explain what you think progress is. You do this as best you can; there's a back and forth, and this conversation carries on up the spiral. At a certain point, you're met by a high school student, who continues the conversation; then a young adult; and finally an older adult, who walks with you to the top-most point in the Guggenheim. There's a great deal of careful choreography going on, so the conversation breaks and remakes itself across your offerent interlocutors – but what's centrally interesting about the piece is that the visitor is engaged in a sustained conversation with strangers about the idea of progress. There's something deeply strange about this: post-college, we so rarely engage in conversations about abstract ideas. It's equally odd to be engaging with people who aren't your age: the way on talks to a six-year-old is necessarily different from the way one talks to a sixty-year-old. This can be deeply engrossing: on a visit a few Mondays ago, my friend Nik and I went up (with others) and down (together) five times in four hours.

Going up the spiral with a friend doesn't work as well as you might expect: the dynamics of a conversation with a stranger are very different from a converstion with a stranger and a friend.

One quickly discovers that what happens when one ascends the spiral is different every time, though the structure is constant. Some conversations are interesting; some are less so. Some are over quickly; some carry on so long that you worry that you've fallen out of the piece entirely. While some of the rules can be easily understood

some aren't so obvious.

One quickly discovers the limitations of language: progress, we think, is the idea that things move forward, but that doesn't explain why something in front of something is naturally better: it's simply a structure of our thought that we construe things in front of us (or above us) as things we aspire to in some way. It's hard not to think in this way when ascending a ramp, though weirdly the ramp as metaphor doesn't seem to arise.

k wanted to know, were we essentially different from the Greeks?

Greek professor

The difference, the man finally confided, was that the Greeks didn't have our idea of progress. He thought they were probably happier because of that.

why was there the this in the piece's title "This Progress"? Perhaps it's because progress only exists as an idea when we lend credence to it: our own personal idea of progress rather than something that exists naturally. Awareness of this is important. We need to interrogate the idea of progress, both in terms of what we believe and what society around us believes. Too often we're simply swept along by the flow of time. The power of the idea – the power of the thought experiment, whether Lévi-Strauss's questioning of the goal of writing or Sehgal's questioning of progress – is that it allows reclamation of agency.