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Archaeologists are still excavating Göbekli Tepe and debating its meaning. What they do know is that the site is the most significant in a volley of unexpected findings that have overturned earlier ideas about our species' deep past. Just 20 years ago most researchers believed they knew the time, place, and rough sequence of the Neolithic Revolution—the critical transition that resulted in the birth of agriculture, taking Homo sapiens from scattered groups of hunter-gatherers to farming villages and from there to technologically sophisticated societies with great temples and towers and kings and priests who directed the labor of their subjects and recorded their feats in written form. But in recent years multiple new discoveries, Göbekli Tepe preeminent among them, have begun forcing archaeologists to reconsider. At first the Neolithic Revolution was viewed as a single event—a sudden flash of genius—that occurred in a single location, Mesopotamia, between the Tigris and Euphrates Rivers in what is now southern Iraq, then spread to India, Europe, and beyond. Most archaeologists believed this sudden blossoming of civilization was driven largely by environmental changes: a gradual warming as the Ice Age ended that allowed some people to begin cultivating plants and herding animals in abundance. The new research suggests that the "revolution" was actually carried out by many hands across a huge area and over thousands of years. And it may have been driven not by the environment but by something else entirely.

Most of the world's great religious centers, past and present, have been destinations for pilgrimages

Göbekli Tepe may be the first of all of them, the beginning of a pattern. What it suggests, at least to the archaeologists working there, is that the human sense of the sacred—and the human love of a good spectacle—may have given rise to civilization itself.

n the 1960s archaeologists from the University of Chicago had surveyed the region and concluded that Göbekli Tepe was of little interest. Disturbance was evident at the top of the hill, but they attributed it to the activities of a Byzantine-era military outpo

To Schmidt, the T-shaped pillars are stylized human beings, an idea bolstered by the carved arms that angle from the "shoulders" of some pillars, hands reaching toward their loincloth-draped bellies. The stones face the center of the circle—as at "a meeting or dance," Schmidt says—a representation, perhaps, of a religious ritual. As for the prancing, leaping animals on the figures, he noted that they are mostly deadly creatures: stinging scorpions, charging boars, ferocious lions. The figures represented by the pillars may be guarded by them, or appeasing them, or incorporating them as totems.

nches below the surface the team struck an elaborately fashioned stone. Then another, and another—a ring of standing pillars.

Geomagnetic surveys in 2003 revealed at least 20 rings piled together, higgledy-piggledy, under the earth.

he pillars were big—the tallest are 18 feet in height and weigh 16 tons. Swarming over their surfaces was a menagerie of animal bas-reliefs, each in a different style, some roughly rendered, a few as refined and symbolic as Byzantine art.

The circles follow a common design. All are made from limestone pillars shaped like giant spikes or capital T's.

They hadn't yet mastered engineering." Knoll speculated that the pillars may have been propped up, perhaps by wooden posts.

Within minutes of getting there," Schmidt says, he realized that he was looking at a place where scores or even hundreds of people had worked in millennia past.

Puzzle piled upon puzzle as the excavation continued. For reasons yet unknown, the rings at Göbekli Tepe seem to have regularly lost their power, or at least their charm. Every few decades people buried the pillars and put up new stones—a second, smaller ring, inside the first.

he site may have been built, filled in, and built again for centuries.

Bewilderingly, the people at Göbekli Tepe got steadily worse at temple building.

Finally the effort seems to have petered out altogether by 8200 B.C. Göbekli Tepe was all fall and no rise.

In “developed” societies, we are so accustomed to centralized control over learning that it has become functionally invisible to us, and most people accept it as natural, inevitable, and consistent with the principles of freedom and democracy.   We assume that this central authority, because it is associated with something that seems like an unequivocal good – “education” – must itself be fundamentally good, a sort of benevolent dictatorship of the intellect. 

We endorse strict legal codes which render this process compulsory, and in a truly Orwellian twist, many of us now view it as a fundamental human right to be legally compelled to learn what a higher authority tells us to learn.

And yet the idea of centrally-controlled education is as problematic as the idea of centrally-controlled media – and for exactly the same reasons.

The First Amendment of the U.S. Constitution was designed to protect all forms of communication, information-sharing, knowledge, opinion and belief – what the Supreme Court has termed “the sphere of intellect and spirit” – from government control.

by the mid-19th century, with Indians still to conquer and waves of immigrants to assimilate, the temptation to find a way to manage the minds of an increasingly diverse and independent-minded population became too great to resist, and the idea of the Common School was born.

We would keep our freedom of speech and press, but first we would all be well-schooled by those in power.

A deeply democratic idea — the free and equal education of every child — was wedded to a deeply anti-democratic idea — that this education would be controlled from the top down by state-appointed educrats.

The fundamental point of the Occupy Wall Street movement is that the apparatus of democratic government has been completely bought and paid for by a tiny number of grotesquely wealthy individuals, corporations, and lobbying groups.  Our votes no longer matter.  Our wishes no longer count.  Our power as citizens has been sold to the highest bidder.

Our kids are so drowned in disconnected information that it becomes quite random what they do and don’t remember, and they’re so overburdened with endless homework and tests that they have little time or energy to pay attention to what’s happening in the world around them.

If in ten years we can create Wikipedia out of thin air, what could we create if we trusted our children, our teachers, our parents, our neighbors, to generate community learning webs that are open, alive, and responsive to individual needs and aspirations?  What could we create if instead of trying to “scale up” every innovation into a monolithic bureaucracy we “scaled down” to allow local and individual control, freedom, experimentation, and diversity?

The most academically “gifted” students excel at obedience, instinctively shaping their thinking to the prescribed curriculum and unconsciously framing out of their awareness ideas that won’t earn the praise of their superiors.  Those who resist sitting still for this process are marginalized, labeled as less intelligent or even as mildly brain-damaged, and, increasingly, drugged into compliance.

the very root, the very essence, of any theory of democratic liberty is a basic trust in the fundamental intelligence of the ordinary person.   Democracy rests on the premise that the ordinary person — the waitress, the carpenter, the shopkeeper — is competent to make her own judgments about matters of domestic policy, international affairs, taxes, justice, peace, and war, and that the government must abide by the decisions of ordinary people, not vice versa.  Of course that’s not the way our system really works, and never has been.   But most of us recall at some deep level of our beings that any vision of a just world relies on this fundamental respect for the common sense of the ordinary human being.

This is what we spend our childhood in school unlearning. 

If before we reach the age of majority we must submit our brains for twelve years of evaluation and control by government experts, are we then truly free to exercise our vote according to the dictates of our own common sense and conscience?  Do we even know what our own common sense is anymore?

We live in a country where a serious candidate for the Presidency is unaware that China has nuclear weapons, where half the population does not understand that Saddam Hussein had nothing to do with 9/11, where nobody pays attention as Congress dismantles the securities regulations that limit the power of the banks, where 45% of American high school students graduate without knowing that the First Amendment of the Constitution guarantees freedom of the press.   At what point do we begin to ask ourselves if we are trying to control quality in the wrong way?

Human beings, collaborating with one another in voluntary relationships, communicating and checking and counter-checking and elaborating and expanding on one another’s knowledge and intelligence, have created a collective public resource more vast and more alive than anything that has ever existed on the planet.

But this is not a paeon to technology; this is about what human intelligence is capable of when people are free to interact in open, horizontal, non-hierarchical networks of communication and collaboration.

Positive social change has occurred not through top-down, hierarchically controlled organizations, but through what the Berkana Institute calls “emergence,” where people begin networking and forming voluntary communities of practice. When the goal is to maximize the functioning of human intelligence, you need to activate the unique skills, talents, and knowledge bases of diverse individuals, not put everybody through a uniform mill to produce uniform results. 

You need a non-punitive structure that encourages collaboration rather than competition, risk-taking rather than mistake-avoidance, and innovation rather than repetition of known quantities.

if we really want to return power to the 99% in a lasting, stable, sustainable way, we need to begin the work of creating open, egalitarian, horizontal networks of learning in our communities.

They are taught to focus on competing with each other and gaming the system rather than on gaining a deep understanding of the way power flows through their world.

And what could we create, what ecological problems could we solve, what despair might we alleviate, if instead of imposing our rigid curriculum and the destructive economy it serves on the entire world, we embraced as part of our vast collective intelligence the wisdom and knowledge of the world’s thousands of sustainable indigenous cultures?

They knew this about their situation: nobody was on their side.  Certainly not the moneyed classes and the economic system, and not the government, either.  So if they were going to change anything, it had to come out of themselves.

As our climate heats up, as mountaintops are removed from Orissa to West Virginia, as the oceans fill with plastic and soils become too contaminated to grow food, as the economy crumbles and children go hungry and the 0.001% grows so concentrated, so powerful, so wealthy that democracy becomes impossible, it’s time to ask ourselves; who’s educating us?  To what end?  The Adivasis are occupying their forests and mountains as our children are occupying our cities and parks.  But they understand that the first thing they must take back is their common sense. 

They must occupy their brains.

Isn’t it time for us to do the same?

WHILE confined here in the Birmingham city jail, I came across your recent statement calling our present activities "unwise and untimely."

"unwise and untimely."

unwise

unwise

unwise

unwise

ctive

you are men of genuine good will

carried

“My contention is that status is on everybody’s mind all of the time, whether they’re conscious of it or not,”

“new journalism” combined the emotional impact of a novel, the analysis of the best essays, and the factual foundation of hard reporting. He mingled it all in an over-the-top style that made life itself seem like one spectacular headline.

pointed look at fund-raising for the Black Panther Party by Leonard Bernstein and other wealthy whites.

And no one more memorably captured the beauty-and-the-beast divide between the Beatles and the Rolling Stones: “The Beatles want to hold your hand,” he wrote, “but the Rolling Stones want to burn down your town!”

s a child, he did rewrites of the Authurian legends and penned biographies of his heroes.

unsuccessful pitching tryout with the New York Giants before

The Washington Post, where he won Washington Newspaper Guild awards in 1960 for his coverage of U.S.-Cuban affairs and a satiric account of that year’s Senate civil rights filibuster.

The next year, Wolfe was assigned to cover a “Hot Rod & Custom Car” show. He completed a story, the kind “any of the somnambulistic totem newspapers in America would have come up with.” But he knew there was a much richer, and longer story to tell, one about a thriving subculture that captured the post-World War II economic boom and the new freedom to “build monuments” to one’s own style. No newspaper could contain what Wolfe had in mind, so he turned to Esquire magazine, wrote up 49 pages and helped give birth to a new kind of reporter. “For the who-what-where-when-why of traditional journalism, he has substituted what he calls ‘the wowie!'” according to a 1965 Newsweek story.

“A Man in Full” turned Wolfe’s smirk to Atlanta society. His 2004 novel, “I Am Charlotte Simmons,” looked at life on a fictional elite college campus rife with drinking, status obsession and sex.

aprendizaje las respuestas

Discriminación entre estímulos

Aprendizaje de las respuestas

Discriminación entre estímulos

Aprendizaje de las respuestas

Aprendizaje de las respuestas

conocill1iento de que respuesta acompafta a cual estimuh

Aprendizaje de las respuestas

Conocimiento de que respuesta acompaña a cada estímulo

Conocimiento de que respuesta acompaña a cada estímulo

Los sujetos reciben una lista de terminos y los recuerdan en cualquier orden.

Conocimiento de que respuesta acompaña a cada estímulo

los sujetos reciben una lista de terminos y los recuerdan en cualquier orden.

os sujetos reciben una lista de terminos y los recuerdan en cualquier orden.

Conocimiento de que respuesta acompaña a cada estímulo

Economic system

Global Cities

The system of producing and distributing of goods and services and allocating resources in a society.

según la cual vez q

pleto.

teoría e la inte1ierencia del alvido, segun la cual una vez que se aprenden las asociaciones, nunca se olvidan por co

The system of producing and distributing of goods and services and allocating resources in a society.

Interferencia proactiva

La de las asociaciones mas antiguas que obstaculizan el nuevo aprendizaje.

Interferencia proactiva

Interferencia proactiva

Interferencia proactiva

Tareas del aprendizaje

Interferencia proactiva

La de las asociaciones mas antiguas que obstaculizan el nuevo aprendizaje.

Teoria de la interferencia

Aprendizaje verbal

Asociaciones de estímulo y respuesta

Cada vez que prestamos atención a los sucesos del medio 

Cuando se codifica la información que se debe aprender 

almacena la nueva información en la memoria y la recupera cuancio la necesita (Shuell , 1986) .

Cuando se relaciona la información nueva con la  que se tenía anteriormente.

PROCESAMIENTO DE LA INFORMACIÓN

attention due to their high levels of youth engagement that contribute to substantial learning, enhanced critical thinking

such as heightened confidence and sense of agency

Decades of research findings link adolescent engagement, efficacy, and responsibility with opportunities for immersion and mastery, connection in a community of practice, embracing youth voice, and cultivating youth leadership with adolescent engagement, and non-school settings have emerged as crucial developmental and learning environments for youth

Throughout the United States, teen participants in CYD programs assert that the programs saved their lives, putting them on positive trajectories and away from gangs, drug use, crime, and ennui.

The creative process at the center of CYD programs contributes to profound personal growth for youth participants

And as they experience the creative process over an extended period, they learn that they can use it to express their own identities, understand and change the world around them, and connect to the greater human experience.”

community of practice of youth artists and their artist mentors, the paid, professional artists who comprise the full-time faculty. SAY Sí boasts a 100% rate of graduation and pursuit of higher education in a community with a 45% dropout rat

hese programs had a central belief in the ability of young people to achieve and grow artistically and personally through creative expression and skill building in the arts.

impact of arts-based youth programs in reducing risk factors and building protective factors in a study conducted in three American cities

She also catalogued characteristics of effective CYD programs, such as supporting risk within a safe space (

Teens develop intrinsic motivation as they immerse themselves and develop competence in a topic, connect with others who share this interest, and work with educators positioned as senior collaborators—