Context: The idea for this article sprang from a desire to revive a conversation with the late Ernst von Glasersfeld on the heuristic function - and epistemological status - of forms of ideations that resist linguistic or empirical scrutiny. A close look into the uses of humor seemed a thread worth pursuing, albeit tenuous, to further explore some of the controversies surrounding the evocative power of the imaginal and other oblique forms of knowing characteristic of creative individuals. Problem: People generally respond to humor, i.e., they are inclined to smile at things they find funny. People like to crack jokes, make puns, and, starting at age two, human infants engage in pretense or fantasy play. Research on creativity, on the other hand, has mostly scorned the trickster within. Cognitivists in particular are quick to relegate wit, whimsy, and even playfulness to the ranks of artful or poetic frivolities. Method: We use the emblems of the craftsman, the trickster, and the poet to highlight some of the oblique ways of knowing by which creative thinkers bring forth new insights. Each epitomizes dimensions intrinsic to the art of “possibilizing.” Taken together, they help us better understand what it means to be playful beyond curious, rigorous beyond reasonable, and why this should matter, even to constructivists! Results: The musings characteristic of creative individuals (artists, scientists, children) speak to intelligent beings’ ability to use glitches intentionally or serendipitously as a means to open up possibilities; to hold on to a thought before spelling it out; and to resist treating words or images as conventional and arbitrary signs regardless of their evocative power. To fall into nominalism, Bachelard insisted, is a poet’s nightmare! Implications: Psyche is image, said Jung, and when we feel alive we rely on the imaginal to guide our reason. Note that image is not here to be understood as a picture in the head or a photographic snapshot of the world. The imaginal does not represent, it brings forth what we understand beyond words. It does not lock us into a single mode. Instead, it is a call to be mindful, in Ellen Langer’s sense: in the present, mentally alert, and on the outlook for our psyche’s own surprising wisdom (sagacity. Constructivist content: Debates on the heuristic function and epistemological status of oblique ways of knowing have long occupied constructivist scholars. I can only guess whether my uses of Jung’s imaginal or Bachelard’s anti-nominalism would have amused or exasperated Ernst! I do know that, on occasion, Ernst the connoisseur, bricoleur, and translator allowed the rationalist-within to include the poet’s power to evoke as a legitimate form of rationality. He himself has written about oblique knowing as legit!

Key words: Incongruity, playfulness, mindfulness, trickster, craftsman, poet, glitches.

The aim of this paper is to reconsider some of the stakes involved in the dialogue between sciences and between scientists, considering it as a complex and critical learning process. Dialogue – as conversation, expression, performance and negotiation – can be conceived in several ways. It carries both an epistemic and an experiential side. It involves simultaneously heterogeneous theories and identities. Because it involves fragmented scientific languages, it also requires a shared vision. But above all, what seems critical to acknowledge is that dialogue is a matter of transformation. And because transformation is also a matter of learning, the promotion of dialogue between sciences should be perceived as a virtuous spiral involving: instrumental learning (to dialogue), communicational learning (what we mean by dialoguing) and emancipatory learning (to challenge our core assumptions about dialogue and sciences). Considering the evolution of sciences as a double process embedded in the production of knowledge and the self-development of researchers raises the question of how to conceive simultaneously the relationships between these two major stakes. From a practical point of view, considering scientific dialogue as a lifelong learning process would finally suggest the management of forums like the World Knowledge Dialogue (WKD) as a privileged educational opportunity to be designed following what is known about science as a social practice and about researchers as adult learners. Based on the first edition of this forum, four suggestions are finally considered: favoring heterogeneity; valorizing formal knowledge as well as lived experience; acknowledging the learning dimension involved in the process of sharing; and confronting professional experience with knowledge produced about sciences. Inspired by Edgar Morin’s constructivist and non-dualistic position, this paper explores its practical stakes by revisiting the practice of transdisciplinary research and by considering the relationships between the process of knowledge construction and researchers’ self-development as a lifelong learning process.

Addresses the problem of psychotherapy coming to understand itself formally as a conversation in which healing of distortions and breakdowns in communication occurs. The paper proposes making concepts the basis for the psychotherapy conversation by linking psychotherapy to second-order cybernetics and utilizing Pask’s conversation theory. The first part describes cybernetics as the context for the study of the distortions and breakdowns in communication. The second part discusses conversation theory as a formal description of the procedures of psychotherapy, as a way to converse in psychotherapy, as a way to talk about psychotherapy and as a way to change the conversation of psychotherapy. The final part discusses four distinctive characteristics of the evolving conversation of psychotherapy where psychotherapy composes itself as a conversation. These characteristics are what psychotherapy is (its definition), what it is about (its object), how it proceeds (its methods), and what it is for (its value).

Key words: cybernetics, epistemology, psychotherapy, communications, interaction, language.

Context: For Graham Barnes, the starting point of his research was the observation that most psychotherapists are trained in a theory-centered style of practice, neglecting epistemological and hermeneutical aspects. The consequence is an absence of critical self-reflection about some basic assumptions of psychotherapy theories and clinical practices in the psychotherapy community. When using a particular theory, therapists forget that the theory is “using” them, as well, i.e., they are unaware of the effects the theory has on them and on their relationships with clients. As an alternative to this ignorance, Barnes developed the concept, research project and clinical application of what he called “second-order psychotherapy.” Problem: How can we encourage therapists to engage in systematic self-reflection on the influence of theory on the content and structure of their therapeutic conversations? Following Bateson’s epistemological guidelines, we give an example of how our conversation about understanding his ideas includes conversation about our understanding of the conversation about an understanding of his ideas. Method: Bateson created a new didactic form of dialogical presentation to facilitate the understanding of knowing, called a metalogue, in which the content and the structure of the conversation are intertwined in such a way that it becomes more transparent how the metalevel of relationships between the speakers influences the content and vice versa. Results: By presenting our dialogues as an exemplary metalogue, we propose that metalogues could be a valuable didactic way for promoting epistemological and constructivist teaching and learning, not only for psychotherapists, but for all professionals who need better understanding of their understanding. This second-order understanding opens the space for the inclusion of self-reflection on our relationship (and its evolution) and how our relationship has shaped our understanding. Implications: Our proposal is also meant as an encouragement for contemporary constructivist thinkers to continue to reflect on Bateson’s contribution to the foundation and evolution of constructivism.

Key words: Cybernetic epistemology, second-order psychotherapy, dialogotherapy, self-referential awareness, understanding, difference, schizophrenia, double bind, innocence

Context: Public universities in South Africa are currently facing the challenge of decolonising knowledge. This change requires a review of curriculums, as well as teaching and learning with the goal of embracing the epistemology of the learners, addressing issues such as social justice and transformation. Problem: Human communication is subject to several perceptual errors in both listening and seeing, which challenges the success of the communication in the education system. The ability of the teacher and the learners to effectively communicate with one another is a factor for the success of each reaching their goals. The teacher imparts her knowledge in the classroom, but according to von Foerster, “[i]t is the listener, not the speaker, who determines the meaning of an utterance,” for the listener contextualises this information based on her own past lived experience. Thus, the student’s epistemology and her expression of her understanding is integral in the classroom context and should be actively included into the education system. Method: I present a cybernetic approach to the teacher-learner system, challenging traditional ideas about the role of each actor within the system, with special attention given to Pask’s conversation theory. Results: Early empirical findings suggest that a conversational contextual approach results in higher student involvement and better memory retention among the learners. Conversational approaches that are epistemologically inclusive diffuse social problems where the student groups require their individual worldviews to be reflected within the curriculum. This reduces the friction of competing epistemologies within the education system, moving toward a co-created contextually-driven knowledge system. Implications: Many educators would like deeper engagement from their learners but have not found a way to successfully engage the student group. A cybernetic approach is one method that can be adopted to remedy this. This is particularly useful in contexts where there is cultural diversity and impending social change. Constructivist content: I address von Glasersfeld’s points on human cognition, linking it to Austin’s speech acts.

Key words: Contextual approach, conversation theory, decolonisation of knowledge, education, epistemology, teaching and learning.

Context: South African public universities are currently undergoing a transitional period as they traverse the sensitive road of curriculum redesign that achieves an inclusive approach to education for the goal of the decolonisation of knowledge. Problem: Many classrooms have students from several cultural backgrounds yet in these spaces there is often a single dominant discourse on offer. An ethical question is raised in terms of what content should be addressed in the classroom. Method: An approach to curricula design as a conversation is presented. The philosophical aspects underlying shifts in epistemology are presented following an eclectic approach to curricula design that embraces second-order science in achieving the ongoing goal of decolonisation. The method used to achieve this goal is conversational heterarchical curriculum design assuming non quidem tabula rasa. Students can act as reference points (Nunataks) for curricula design, thus reducing the abstraction in the syllabus. Results: A heterarchical conversational approach offers a platform whereby social justice may be addressed in the classroom by providing a means by which the students’ own epistemology is embraced within the curriculum as the students provide the trajectory for the course content based on their own epistemology. A dynamic curriculum is then available that has immediate use in the communities that the students reside in. Students demonstrate understanding of the content as it is tied to their own way of knowing. Implications: The benefits of this approach include moving away from defining science according to a realist view. Educators may accept the idea that knowledge is not impartial and that method is tied to epistemology. When the observer is included in science, an awareness arises that theories (at least in the social sciences) affect what is studied, which in turn affects society. Constructivist content: The approach builds on von Foerster’s ideas on reflexivity. Pask’s conversation theory is a vehicle for the attainment of reflexive conversational teaching and learning.

Key words: Adaptation, curriculum design, conversation theory, cybernetics, decolonisation, ethics, heterarchy, nunatak, reflexivity, second-order science, ubuntuism.

Open peer commentary on the article “The Banathy Conversation Methodology” by Gordon Dyer, Jed Jones, Gordon Rowland & Silvia Zweifel. Upshot: I compare two closely related methodologies: the Banathy Conversation Methodology (BCM) and Structured Dialogic Design (or Structured Democratic Dialogue, SDD.

There are many issues presented, touched on, and presupposed in the chapters in this volume-issues that have, in some cases, ancient historical roots and many variants and complexities. In searching for a framework within which I felt I could approach these chapters in some integrated way, I was forced back to these historical roots. This volume is a moment in a very long conversation (Melchert, 1991), and it cannot be understood outside of the context of that conversation. Consequently, I elaborate on the general historical issues, commenting on and criticizing them as well as their instances herein.

This paper aims to provide principles and to give a case study of the application of Bateson’s ideas to promote epistemological change in organisations to deal with problems which many governments currently attempt to address by control through detailed performance indicators and top-down monitoring. It suggests that epistemological change requires an approach that goes beyond rational argument and provides an example of the way that emotional engagement and story telling can be built into action research based on cybernetic ideas. Bateson stresses the need for an epistemological change to embrace an understanding of the implications of circular causation to underpin our approach to problems and policy making. The case study shows how research using systemic principles can address epistemological change at all its stages including data collection and dissemination. In this way the research aims to become a conversation in which participants can reflect on the epistemological assumptions that underpin their actions. Relevance: Following Maturana and Bateson it is found that a reflexive conversation that engages participants through emotion and story telling as well as demonstrating reflection on the researcher’s own assumptions can powerfully engage participants in changing how they see problems and what they do. Whilst rational argument can be used to develop and expand a rational domain, including the rational domain of cybernetics, the paper suggests that the introduction of a systemic or cybernetic understanding to newcomers instead requires aesthetic seduction that can be achieved by promoting reflection on epistemological assumptions through story telling and emotional engagement.

Context: Radical constructivism claims that we have no final truth criteria for establishing one ontology over another. This leaves us with the question of how we can come to know anything in a viable manner. According to von Glasersfeld, radical constructivism is a theory of knowledge rather than a philosophy of the world in itself because we do not have access to a human-independent world. He considers knowledge as the ordering of experience to cope with situations in a satisfactory way. Problem: Von Foerster and Krippendorff show that the central goal of a constructivist theory of knowing must be to find a way of putting the knower into a known that is constructed so as to keep the knower, as well as the knowing process, viable in practice. Method: The conceptual and philosophical analysis of present theories and their necessary prerequisites suggests that such foundation for viable knowing can be built on the analysis of what the ontological prerequisites are for establishing viable observing, cognition, communication and observer-communicators, and communication media and vehicles. Results: The moment an observer chooses to accept his/her own embodied conscious presence in this world as well as language, he/she must accept other humans as partly independently existing conversation partners; if knowledge and knowing has to make sense, he/she must also accept as prerequisites for our observation and conversation a pre-linguistic reality from which our bodies come and which our conversation is often about. Furthermore, we can no longer claim that there is a reality that we do not know anything about: From being here in conversation, we know that the world can produce more or less stable embodied consciousnesses that can exchange and construct conceptual meanings through embodied conversations and actions that last over time and exist in space-time and mind, and are correlated to our embodied practices. We can also see that our communication works through signs for all living systems as well as in human language, understood as a structured and progressively developed system of communication. The prerequisite for this social semiotic production of meaning is the fourfold “semiotic star of cybersemiotics,” which includes at least four different worlds: our bodies, the combination of society, culture and language, our consciousness, and also an outer nature. Implications: The semiotic star in cybersemiotics claims that the internal subjective, the intersubjective linguistic, our living bodies, and nature are irreducible and equally necessary as epistemological prerequisites for knowing. The viable reality of any of them cannot be denied without self-refuting paradoxes. There is an obvious connectedness between the four worlds, which Peirce called “synechism.” It also points to Peirce’s conclusion that logic and rationality are part of the process of semiosis, and that meaning in the form of semiosis is a fundamental aspect of reality, not just a construction in our heads. Erratum: The paper erroneously refers to “pleroma.” The correct term is “plemora.”

Key words: ontology, embodiment, philosophy of observing, second-order cybernetics, autopoiesis, semiotics, language, phenomenology, radical constructivism, Edmund Husserl, Charles Sanders Peirce, George Spencer-Brown