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Giorgio Bertini

An Educational Filter - A rhizomatic process applied to collaborative learnin... - 1 views

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    This thesis explores the process of learning theoretically through a rhizomatic process applied to collaborative learning. A rhizome constantly changes, is flexible and spontaneous. The destination of the path is the process of networking. The Rhizomatic Theory provides a model to develop a learning space that constructs a collaborative knowledge-based community. Therefore the qualities of the Rhizomatic spaces become the root force supporting the collaborative prototypical learning spaces that offer direction towards creating a networked globalized student ecology.
Giorgio Bertini

Rhizosemiotic Play and the Generativity of Fiction « Learning Change - 1 views

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    In this brief essay, I share some experiences of writing 'to find something out' by focusing on a process that I have deployed in three narrative experiments inspired by Gilles Deleuze and Félix Guattari's  figuration of the rhizome-a process that I characterize as rhizosemiotic play. My 'reports' of these experiments are available elsewhere, and my intention here is simply to demonstrate some textual strategies that I use in performing such experiments, with particular reference to the generativity of intertextual readings of selected fictions in catalyzing them.
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    In this brief essay, I share some experiences of writing 'to find something out' by focusing on a process that I have deployed in three narrative experiments inspired by Gilles Deleuze and Félix Guattari's figuration of the rhizome-a process that I characterize as rhizosemiotic play. My 'reports' of these experiments are available elsewhere, and my intention here is simply to demonstrate some textual strategies that I use in performing such experiments, with particular reference to the generativity of intertextual readings of selected fictions in catalyzing them.
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The Second Cybernetics - Deviation-Amplifying Mutual Causal Processes - Magorah Maruyama - 0 views

  • Since its inception, cybernetics, was more or less identified as a science of self-regulating and equilibrating systems. Thermostats, physiological regulation of body temperature, automatic steering devices, economic and political processes were studied under a general mathematical model of deviation-counteracting feedback networks. By focusing on the deviation-counteracting aspect of the mutual causal relationships however, the cyberneticians paid less attention to the systems in which the mutual causal effects are deviation-amplifying. Such systems are ubiquitous: accumulation of capital in industry, evolution of living organisms, the rise of cultures of various types, interpersonal processes which produce menial illness, international conflicts, and the processes that are loosely termed as "vicious circles" and "compound interests"; in short, all processes of mutual causal relationships that amplify an insignificant or accidental initial kick, build up deviation and diverge from the initial condition. In contrast to the progress in the study of equilibrating systems, the deviation-amplifying systems have not been given as much investment of time and energy by the mathematical scientists on the one hand, and understanding and practical application on the part of geneticists, ecologists, politicians and psychotherapists on the other han
Giorgio Bertini

Flattening Multiplicity: Deleuze and Guattari's Rhizome « Learning Change - 1 views

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    What is difficult to remember is that the tree and the rhizome are not necessarily opposed to one another; the first acts like a transcendent tracing and model while the second draws a map through an immanent process that overturns the model. But the smooth space of the rhizome is always under constant threat of hierarchization and stratification while the tree can proliferate into a-centered systems given changes in local conditions, thresholds of intensity, coefficients of transversality, etc. Hence both the tree and the rhizome face the strata and the body without organs.
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Folk Epistemology as Normative Social Cognition - 0 views

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    "Epistemology tout court is a philosophical inquiry into the nature of knowledge (as a product) and knowing (as a process that produces knowledge). One of the epistemologist's goals is to separate the epistemic wheat from the doxastic chaff, knowledge from mere beliefs; another is to describe the very nature of knowledge: its features, conditions, sources, justification and limits. Folk epistemology, by contrast, refers to our ordinary, commonsensical, everyday, naïve and intuitive conceptions of knowledge. As Kitchener puts it, folk epistemology consists of "our 'untutored' views about the nature of knowledge" (R. F. Kitchener 2002, p. 89). Research on folk epistemology falls into two broad, sometimes overlapping, paradigms. One concerns what we might call epistemic theories and the other epistemic intuitions. Research on the former seeks to elucidate how people think, reason and represent knowledge (a field often referred to as "personal epistemology") (Hofer and Pintrich 2002). Subjects are asked to explicate their beliefs about knowledge, its source or its justification. By contrast, research on the latter seeks to probe folk intuitions in particular cases. Instead of being asked about their beliefs as to what knowledge is in general, subjects are asked to decide whether a character in a scenario knows or merely believes something (Nagel 2007). In this paper, we argue that research on folk epistemology must take place within the broader context of research on normative social cognition. By this, we mean that folk epistemology must be conceived as a phenomenon that is produced by the cognitive machinery that underlies the more general capacities to understand intentional norm following, as well as to follow norms of action and reasoning in the context of everyday social interactions. Section 1 presents the two main research paradigms on folk epistemology, the first focused on epistemic intuitions and the second on epistemic theories. Section 2 s
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Manuel DeLanda's Art of Assembly - Aron Pease - 0 views

  • Theorists have devoted more interest to questions of "the virtual" recently. This is due, in part, to growing familiarity with the scientific concepts necessary to its interrogation, as well as the philosophical writings of Gilles Deleuze and those of philosophers he has resurrected, such as Spinoza and Bergson. But this interest is also the result of growing dissatisfaction with current theoretical approaches that rely on "top-down" methods unable to effectively account for the emergence or mutation of systems. Manuel DeLanda, for instance, has referred in his writing to oversimplifications that attribute causes to posited systems such as "late capitalism" without describing the causal interaction of their parts, which would change in different contexts. In his introduction to Parables for the Virtual, Brian Massumi argues that cultural theory's over-reliance on ideological accounts of subject-formation and coding has resulted in "gridlock," as the processes that produce subjects disappear in critiques that position bodies on a grid of oppositions (male-female, gay-straight, etc.). In one of his more exceptional examples, Massumi argues that Ronald Reagan's success as the "Great Communicator" was not due to his mastery of image-based politics to hypnotize an unwitting public. The opposite was the case. Reagan's halting speech and jerky movements were the source of his power, the infinite interruptions in his delivery so many moments of indeterminacy or virtual potential that were later made determinate by specific receiving apparatuses, such as families and churches. In short, interactions among non-ideological parts produced ideological power. Critiques that consider only the ends of ideology are unable to examine the very processes that create constraining subject-formations in the first place.
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    A REVIEW OF: Intensive Science & Virtual Philosophy,
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Insightful Articles: Immanence and Deterritorialization: The Philosophy of Gi... - 0 views

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    " ABSTRACT: In academic philosophy the writings of Gilles Deleuze and Félix Guattari are still treated as curiosities and their importance for philosophical discussions is not recognized. In order to remedy this, I demonstrate how the very concept of philosophy expounded by the two contributes to philosophical thinking at the end of the twentieth century while also providing a possible line of thought for the next millenium. To do this, I first emphasize the influence of Deleuze's thinking, while also indicating the impact Guattari had on him. This account will therefore show Deleuze's attempts before Guattari to concieve of a non-dialectic philosophy of becoming. I will turn to rethink this approach given the influence of Guattari and his anti-psychoanalytic analysis of territorial processes. The result is a conception of philosophical activity as an act of 'becoming minor'.(1) "
Keith Hamon

Rhizomatic Education: Community as Curriculum | A JISC U&I Stream funded project - 1 views

  • The rhizome metaphor, which represents a critical leap in coping with the loss of a canon against which to compare, judge, and value knowledge, may be particularly apt as a model for disciplines on the bleeding edge where the canon is fluid and knowledge is a moving target.
  • Neither of these theories, however, is sufficient to represent the nature of learning in the online world. There is an assumption in both theories that the learning process should happen organically but that knowledge, or what is to be learned, is still something independently verifiable with a definitive beginning and end goal determined by curriculum.
  • The combination of these origins suggests a relationship of knowledge, power, and agency that is grounded in both the social and the political spheres. Knowledge represents “positions from which people make sense of their worlds and their place in them, and from which they construct their concepts of agency, the possible, and their own capacities to do” (Stewart 2002, 20).
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  • What is needed is a model of knowledge acquisition that accounts for socially constructed, negotiated knowledge. In such a model, the community is not the path to understanding or accessing the curriculum; rather, the community is the curriculum.
  • The role of the instructor in all of this is to provide an introduction to an existing professional community in which students may participate—to offer not just a window, but an entry point into an existing learning community.
  • Knowledge can again be judged by the old standards of "I can" and "I recognize." If a given bit of information is recognized as useful to the community or proves itself able to do something, it can be counted as knowledge. The community, then, has the power to create knowledge within a given context and leave that knowledge as a new node connected to the rest of the network.
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    The rhizome metaphor, which represents a critical leap in coping with the loss of a canon against which to compare, judge, and value knowledge, may be particularly apt as a model for disciplines on the bleeding edge where the canon is fluid and knowledge is a moving target.
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