This study built on a 2001–02 classroom observation study of Washington K-12 and technical schools that identified the extent of constructivist teaching activity. Results from classroom observations found that strong constructivist teaching was observable in 17 percent of the classroom lessons. The other 83 percent of the lessons observed may have contained some elements of constructivist teaching, but up to one-half had very little or no elements of constructivist teaching present. More constructivist teaching appeared to occur in alternative schools and integrated subject matter classes. There appeared to be no differences among elementary, middle/junior, and high schools in the degree to which constructivist practices were used. This study explored the relationship of this practice to student achievement, examining the percent of variance in student achievement accounted for by constructivist teaching beyond that contributed by low-income. Data came from the original observation study and from school-level standardized test scores of 4th, 7th, and 10th graders. Results found large correlations between study variables (a negative correlation between school-level family income and student achievement, large positive correlations between constructivist teaching and student achievement, and a negative correlation between constructivist teaching and school-level family income).

Much scholarship in the history of cybernetics has focused on the far-reaching cultural dimensions of the movement. What has garnered less attention are efforts by cyberneticians such as Warren McCulloch and Norbert Wiener to transform scientific practice in an array of disciplines in the biomedical sciences, and the complex ways these efforts were received by members of traditional disciplines. In a quest for scientific unity that had a decidedly imperialistic flavour, cyberneticians sought to apply practices common in the exact sciences – mainly theoretical modeling – to problems in disciplines that were traditionally defined by highly empirical practices, such as neurophysiology and neuroanatomy. Their efforts were met with mixed, often critical responses. This paper attempts to make sense of such dynamics by exploring the notion of a scientific style and its usefulness in accounting for the contrasts in scientific practice in brain research and in cybernetics during the 1940s. Focusing on two key institutional contexts of brain research and the role of the Rockefeller and Macy Foundations in directing brain research and cybernetics, the paper argues that the conflicts between these fields were not simply about experiment vs. theory but turned more closely on the questions that defined each area and the language used to elaborate answers.

Key words: Cybernetics, Macy foundation, Neurophysiology, Rockefeller Foundation, Theoretical modeling, Warren S. McCulloch

The aim of this paper is to question the way one conceives the use of a specific theoretical approach (i.e., theories associated with the concept of complexity) in order to promote changes in educational practices and theories. The position I am adopting translates the conviction that any reform of thought has to be conceived in conjunction with a reflection about the idea of reform itself (Morin, 1999). It is therefore assumed that the use of the notion of complexity, to be critical and to bring significant changes, supposes not only to use a specific theoretical vocabulary, but also and above all to change the way scientific activity itself is conceived in order to bring about such a transformation. Following Edgar Morin’s constructivist and non-dualistic contribution, this paper discusses concepts such as program, strategy, prescription, interpretation, monoreferentiality and multireferentiality, in order to discuss researchers’ implication and the way they manage the relationships between the conditions of production of scientific discourses and the ″realities″ to which they are referring.

In order to illustrate what is at stake in the definition and in the development of a complex and constructivist epistemology of transformative learning, this chapter introduces Edgar Morin’s paradigm of complexity and explores six challenges that appear particularly illustrative with regards to the advance of research and practices related to transformative learning.

Proponents of enactivism should be interested in exploring what notion of action best captures the type of action–perception link that the view proposes, such that it covers all the aspects in which our doings constitute and are constituted by our perceiving. This article proposes and defends the thesis that the notion of sensorimotor dependencies is insufficient to account for the reality of human perception and that the central enactive notion should be that of perceptual practices. Sensorimotor enactivism is insufficient because it has no traction on socially dependent perceptions (SDPs), which are essential to the role and significance of perception in our lives. Since the social dimension is a central desideratum in a theory of human perception, enactivism needs a notion that accounts for such an aspect. This article sketches the main features of the Wittgenstein-inspired notion of perceptual practices as the central notion to understand perception. Perception, I claim, is properly understood as woven into a type of social practices that includes food, dance, dress, and music. More specifically, perceptual practices are the enactment of culturally structured, normatively rich techniques of commerce of meaningful multi- and intermodal perceptible material. I argue that perceptual practices explain three central features of SDP: attentional focus, aspects’ salience, and modal-specific harmony-like relations.

Key words: enactivism, perception, practices, culture, intersubjectivity, pragmatism

In his comment, McGann argues that in my “From Sensorimotor Dependencies to Perceptual Practices: Making Enactivism Social,” I have overlooked a group of enactivist theories that can be grouped under the participatory sense-making label. In this reply, I explain that the omission is due to the fact that such theories are not accounts of perception. It is argued that, unlike participatory sense-making, the approach of the “From Sensorimotor Dependencies to Perceptual Practices” article does not focus on the perceptual aspects of things social, but on the social aspects that are constitutive of perception in general. I conclude by underscoring the central argument of the original article: that the adequate notion to make enactivism about perception social is that of “perceptual practices,” a social practices-based notion of perception.

Key words: enactivism, perception, sociality, practices, intersubjectivity, culture

Constructivist teaching is based on constructivist learning theory. This theoretical framework is based on the belief that learning occurs through what a student already knows; this prior knowledge is called a schema. Because all learning should pass through the filter of the pre-existing schemata, constructivists suggest that learning is best accomplished when a student gets actively engaged in the learning process rather than attempting to receive knowledge passively with the teacher avoiding most direct instruction and attempting to lead the student through questions and activities to discover, discuss, appreciate and verbalize the new knowledge (Richards et.al., 2001). Technology is increasingly gaining attention of those who are obsessed with improving teaching and learning. In this research attempts has been made to describe and analyze elementary teachers’ perceptions of using technology as a means for implementing classroom constructivist activities. Doing this, private schools were chosen were every classroom was equipped with a PC for the teacher as well as students. The PCs were networked so that all students could interact with the teacher and other students independently or as a group. Data was gathered through questionnaires from both teachers and students. Findings of the study show that teachers intend to look at the technology provided as an effective tools for developing constructivist practices and for gaining students’ interest. Students are given free rein to be in charge of learning experiences. This method initiates an active and positive learning environment that is technology based, including teamwork while maintaining independence where necessary, which is safe and avoids the anti-motivation effects of being judged. The results show that teachers reported an increase of test scores.

Key words: constructivist education, leadership, technology in education, technology integration

The key problem of cultural psychology comprises a paradox: while people believe they act on the basis of their own authentic experience, cultural psychologists observe their behavior to be socially patterned. It is argued that, in order to account for those patterns, cultural psychology should take human experience as its analytical starting point. Nevertheless, there is a tendency within cultural psychology to either neglect human experience, by focusing exclusively on discourse, or to consider the structure of this experience to originate in an already produced cultural order. For an alternative approach, we turn to the enactive view of cognition developed by Humberto Maturana and Francisco Varela. Their theory of autonomy can provide the epistemological basis for a cultural psychology that explains how experience can become socially patterned in the first place. Cultural life forms are then considered as consensually coordinated, embodied practices.

Key words: cultural psychology, embodiment, enactivism, epistemology, experiential reality

Constructivism is an approach to knowledge and learning that focuses on the active role of knowers. Sanchez and Loredo propose a classification of constructivist thinkers and address what they perceive to be internal problems of present-day constructivism. The remedy they propose is a return to the genetic constructivism of James Mark Baldwin, Jean Piaget and Lev Vygotsky. In this article we first raise the question of whether thinkers like Baldwin, Vygotsky, Maturana and Varela are adequately depicted as constructivists, and subsequently argue that constructivism is caught in an overly epistemic version of the subject/object dichotomy. We then introduce a genetic logic that is not based on the Hegelian dialectics of negation and mediation, but rather on the idea of the recursive consensual coordination of actions that give rise to stylized cultural practices. We argue that a genuinely genetic and generative psychology should be concerned with the multifarious and ever-changing nature of human “life” and not merely with the construction of knowledge about life. Relevance: The article deals with perceived “internal” problems of constructivist approaches and proposes a genetic and generative psychology that is centrally concerned with human life-as-lived and not merely with life-as-known. The article furthermore raises the question whether key thinkers like Vygotsky, Maturana and Varela and are adequately depicted as constructivists.

Key words: Constructivism, genetic logic, generativity, expressivism, enactivism.

This paper challenges proceduralized, rule-bound approaches to ethics and considers how social workers and teams can develop an attitude of compassionate concern and become more effective in dealing with ethical problems in their day-to-day practice. It introduces the work of Humberto Maturana, a widely respected theorist, whose work has received little attention in social work. It stresses the importance of emotions, particularly love, and considers the way in which ethical action is shaped by culture. It emphasizes the importance of engaging in reflection on professional practices and team, professional and organizational culture in order for social workers to improve their awareness of ethical dilemmas and promote ethical practice. For those teaching ethics, this paper suggests an alternative to the rational consideration of moral dilemmas and proposes approaches to training that can help social workers become more attuned and responsive to ethical conflicts. Relevance: The paper argues that Maturana’s biology of cognition provides an approach to ethics that takes into account the spontaneous nature of everyday work in which social workers undertake their ethical actions.