"Our culture does not nourish that which is best or noblest in the human spirit. It does not cultivate vision, imagination, or aesthetic or spiritual sensitivity. It does not encourage gentleness, generosity, caring, or compassion. Increasingly in the late 20th Century, the economic-technocratic-statist worldview has become a monstrous destroyer of what is loving and life-affirming in the human soul."

First, all education is environmental education.

The goal of education is not mastery of subject matter, but of one’s person.

knowledge carries with it the responsibility to see that it is well used in the world.

we cannot say that we know something until we understand the effects of this knowledge on real people and their communities

MBAs, educated in the tools of leveraged buyouts, tax breaks, and capital mobility have done what no invading army could do: they destroyed an American city with total impunity on behalf of something called the "bottom line." But the bottom line for society includes other costs, those of unemployment, crime, higher divorce rates, alcoholism, child abuse, lost savings, and wrecked lives. In this instance what was taught in the business schools and economics departments did not include the value of good communities or the human costs of a narrow destructive economic rationality that valued efficiency and economic abstractions above people and community.

nd the power of examples over words.

the way learning occurs is as important as the content of particular courses.

Campus architecture is crystallized pedagogy that often reinforces passivity, monologue, domination, and artificiality

onole, Dyke, Oliver and Seale (2004), have proposed a toolkit and model for mapping pedagogyand tools for effective learning design. They say "Toolkits are model-based resources that offer away of structuring users’ engagement that encourages reflection on theoretical concerns as well assupporting the development of practical plans for action (Conole & Oliver, 2002). The models thatform the heart of each toolkit consist of representations of a ‘space’, described in terms of qualities,in which theories or approaches can be described." They emphasise that "the descriptions of these

    Pedagogic Approaches to Using Technology for Learning - Literature Review 23 approaches reflect the beliefs of describer. These models are thus best understood as sharablerepresentations of beliefs and of practice, rather than as definitive account of the area" (p.18).The framework they propose consists of the following six components (p.22-23):  “Individual – Where the individual is the focus of learning.  Social – learning is explained through interaction with others (such as a tutor or fellowstudents), through discourse and collaboration and the wider social context within which thelearning takes place.  Reflection – Where conscious reflection on experience is the basis by which experience istransformed into learning.  Non-reflection – Where learning is explained with reference to processes such asconditioning, preconscious learning, skills learning and memorisation (Holford, Jarvis, &Griffin, 1998).  Information – Where an external body of information such as text, artefacts and bodies of knowledge form the basis of experience and the raw material for learning.  Experience – Where learning arises through direct experience, activity and practicalapplication

ormier proposes a ‘rhizomatic model’ of learning in which “a community can construct a model of education flexible enough for the way knowledge develops and changes today by producing a mapof contextual knowledge” (p.4). In this model, “curriculum is not driven by predefined inputs fromexperts; it is constructed and negotiated in real time by the contributions of those engaged in the

   Left hand side page by Lifelong Learning UK 24   24 learning process. This community acts as the curriculum, spontaneously shaping, constructing, andreconstructing itself and the subject of its learning…” (p.3).