Try and you can...and you do....it is you, after all:)

And yet, the moment of learning was for you.......

And the meaning is for you....after all...it is you:)

_________________________________________________________________________________

For it is necessary to keep one’s gaze fixed on the thing throughout all


the constant distractions that originate in the interpreter himself. (266-267)

However, a person who is trying to understand a text is always projecting. He projects a

meaning for a text as a whole as soon as some initial meaning emerges in the

text. Again, the initial meaning emerges only because he is reading the text

with particular expectations in regard to a certain meaning. Working out this

fore-projection, which is constantly revised in terms of what emerges as he

penetrates into the meaning, is understanding what its there. (267)

Every “revision of the fore-projection is capable of projecting before itself a new projection of

meaning” (267). That is, “interpretation begins with fore-conceptions that are replaced by

Richard L. W. Clarke LITS3303 Notes 11A 2

more suitable ones. This constant process of new projection constitutes the movement of

understanding and interpretation” (267). The interpreter is distracted by “fore-meanings that

are not borne out by the things themselves. Working out appropriate projections, anticipatory

in nature, to be confirmed ‘by the things’ themselves is the constant task of understanding”

(267). The “only ‘objectivity’ here is the confirmation of a fore-meaning in its being worked

out” (267). Inappropriate fore-meanings, by contrast, “come to nothing in being worked out”

(267). The interpreter accordingly does not “approach the text directly” (267) but explores

the “legitimacy – i.e. the origin and validity – of the fore-meanings dwelling within him” (267).

"Intentionality is precisely such a principle. To claim that mental activity is intentional in structure is to claim, at the very least, that it is composed of two distinguishably different phases, which we shall designate as the "act phase" and the "object phase." In and through an act --"act" in the strict sense of mental act or act of consciousness--the mind directs itself onto and absorbs itself in a specific content. What is most remarkable in this self-transcending movement of mind is that what is aimed at in the content, the intentional object, need not be existent. In fact, such an object is always "intentionally inexistent": intended and yet not (qua intended) existent. In Brentano's celebrated description:"

From: Imagining: A Phenomenological Study
 
And yet the object of me is you...If I were to act...it is...and you are the act in me that makes me breathe.
 
As I was at the bottom..I breathed...and I thought about you..and I breathed...and they thought that I acted...but, I was only for you that I breathed..and you breathed..and I felt my need to move..and I breathed..and I felt you..for through you I breathed.  Give me a chance to live..I do not ask you..for you I love...
 

May 1, 2011/ Distance Education/

Who you are is the knowing of the quantitative to the qualitative...the quality of which is you:)

Time/Distance Education/ Margith Strand/ May 1, 2011

Time is not the constraint of the knowing...it is the friend of who you are...

Distance Education/ Margith Strand/ May1, 2011

To believe is to know and yet, what you are about is the essence of the experience, in the transformation from the quantitative to the qualitative....

Tlime, Space and Place...

Place/ Distance Education/ May 1, 2011/ Margith Strand

"Place" is to "Space" in that the "meaning" of the contents are the "holder" of who you are and what you know...

"Time"/ Distance Education/ Margith Strand/ May 1, 2011

"Time" is the manner of allocation for the quantitative to the qualitative and yet, the nature of the transform is the essence of who you are....

"Meaning"/ May 1, 2011/ Margith A. Strand/Distance Education

In Distance Education, "space" is "meaning."  "Time," "space" and "place" affords the foundational premises of learning....along with the constucts of the brevity of the soul in the love for the subject matter.   

Humanism..definition

Summary: Humanism is a paradigm/philosophy/pedagogical approach that believes learning is viewed as a personal act to fulfil one’s potential.


Key proponents: Abraham Maslow, Carl Rogers, Malcolm Knowles

Key terms: self-actualization, teacher as facilitator, affect

Humanism

Humanism, a paradigm that emerged in the 1960s, focuses on the human freedom, dignity, and potential. A central assumption of humanism, according to Huitt (2001), is that people act with intentionality and values. This is in contrast to the behaviorist notion of operant conditioning (which argues that all behavior is the result of the application of consequences) and the cognitive psychologist belief that the discovering knowledge or constructing meaning is central to learning. Humanists also believe that it is necessary to study the person as a whole, especially as an individual grows and develops over the lifespan. It follows that the study of the self, motivation, and goals are areas of particular interest.

Key proponents of humanism include Carl Rogers and Abraham Maslow. A primary purpose of humanism could be described as the development of self-actualized, automomous people. In humanism, learning is student centered and personalized, and the educator’s role is that of a facilitator. Affective and cognitive needs are key, and the goal is to develop self-actualized people in a cooperative, supportive environment.

Related theories include: Experiential Learning (Kolb), Maslow’s Hierarchy of Needs, and Facilitation Theory (Rogers).

For more information, see:

DeCarvalho, R. (1991). The humanistic paradigm in education. The Humanistic Psychologist, 19(1), 88-104.

Huitt, W. (2001). Humanism and open education. Educational Psychology Interactive. Valdosta, GA: Valdosta State University. Retrieved September 11, 2007, from the URL: http://chiron.valdosta.edu/whuitt/col/affsys/humed.html.

Rogers, C., & Freiberg, H. J. (1994). Freedom to learn (3rd Ed.). New York: Macmillan.

Semiotic.....for Dissertation of Margith Strand/Fielding Graduate University/January 12, 2011

There is a second, concrete goal to the issue: To gather researchers in


applied semiotics who have data to illustrate this bidirectional action from

consciousness to signs, to make new advances in the field of active symbolics

understood as a physical, mind-reality relationship. This gathering of

educational researchers was to demonstrate how consciousness relates to

applied semiotics. It illustrates how, in education, signs can become consciously

active and get symbolic power, creating anomalies in the usual

course of learning and teaching, and educational events. Diverse educational

researchers approached this theme from various perspectives, and a

debate followed.

The concept of “semiotic consciousness” is not really new. It was first

used ten years ago by John Deely, currently president of the Semiotic Soci-

IJAS Vol. 3, No 2 3

ety of America. Deely wanted to addresses aspects of semiosis that relate to

conscious awareness of meaning making processes. There has been a lot of

research on semiotic consciousness and its underlying processes in terms

of what semioticians call semiosis and the type of inference named “abduction”

that represents “insight.” I proposed the concept of semiotic consciousness

as an instrument to study how the variety of signs in the

environment of a learning or teaching or an educational task is dynamically

recomposed towards representing a flow of meaning that supports a symbolic,

interactional process with the world. Consciousness being sensitive

to signs, builds insights that have semiotic features: As Papert would put it,

they are “microworlds” in coherence with how external reality is perceived.

Speaking of “microworld” is to allude to a tridimensional nature of the inner

signs that shape our reality.

In this direction, a semiotic theory of consciousness already exists

within the Peircean triad. While Saussure’s semiology was languageoriented

and dualist, Peircean theories after his Kantian period (1850–

1870) propose a definition of the Sign that is based on a dynamic interplay

of three poles: The ground that appears to immediate perception, the object

to which the sign process refers, and the interpretant that is the function resulting

from the semiosis process. The interpretant defines a second state

of the sign, a plus. It is in the interpretant that semiotic consciousness is revealed

as an active process through creative link-making and the perception

of causation. The relationship between conscious insight and the world has

been studied in Peircean semiotics as the building of a representamen

within a given semiotic triad. Peirce’s theory describes the relationship between

the representamen and the object as serial and unidirectional; in the

articles presented in this issue of International Journal of Applied

Semiotics we show that the building of the representamen is a highly parallel

process and a dynamic feature of consciousness.

Semiosis is the dynamic of transformation constructing

Sage Publication Book/ Margith Strand's List for Dissertation/Fielding Graduate University/

Saussure’s book A Course in General Linguistics, first published


posthumously in 1915, suggests the possibility of semiotic analysis.

It deals with many of the concepts that can be applied to signs and

that are explicated in this chapter. Saussure (1915/1966) wrote, “The

linguistic sign unites not a thing and a name, but a concept and

a sound-image. . . . I call the combination of a concept and a soundimage

a sign, but in current usage the term generally designates only

a sound-image” (pp. 66–67). His division of the sign into two components,

the signifier (or “sound-image”) and the signified or (“concept”),

and his suggestion that the relationship between signifier and

signified is arbitrary were of crucial importance for the development

of semiotics. Peirce, on the other hand, focused on three aspects of

signs: their iconic, indexical, and symbolic dimensions (see Table 1.1).

4——TECHNIQUES OF INTERPRETATION

Table 1.1 Three Aspects of Signs

Icon Index Symbol

Signify by Resemblance Causal connection Convention

Examples Pictures, statues Fire/smoke Flags

Process Can see Can figure out Must learn

From these two points of departure a movement was born, and

semiotic analysis spread all over the globe. Important work was done

in Prague and Russia early in the 20th century, and semiotics is now

well established in France and Italy (where Roland Barthes, Umberto

Eco, and many others have done important theoretical as well as

applied work). There are also outposts of progress in England, the

United States, and many other countries.

Semiotics has been applied, with interesting results, to film, theater,

medicine, architecture, zoology, and a host of other areas that involve or

are concerned with communication and the transfer of information. In

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fact, some semioticians, perhaps carried away, suggest that everything

can be analyzed semiotically; they see semiotics as the queen of the

interpretive sciences, the key that unlocks the meanings of all things

great and small.

Peirce argued that interpreters have to supply part of the meanings

of signs. He wrote that a sign “is something which stands to somebody

for something in some respect or capacity” (quoted in Zeman, 1977,

p. 24). This is different from Saussure’s ideas about how signs function.

Peirce considered semiotics important because, as he put it, “this

universe is perfused with signs, if it is not composed exclusively of

signs.” Whatever we do can be seen as a message or, as Peirce would

put it, a sign. If everything in the universe is a sign, semiotics becomes

extremely important, if not all-important (a view that semioticians

support wholeheartedly).

Whether this is the case is questionable, but without doubt, all

Double What?

Does Physical Anthropology and Cultural Anthropology "mesh" within/in the sense and perspective of time?  Within the scope of Communication?

Try these......

Cognition and Comprehension...difference and variation in activity of self and .....

Self and the "structure of experience"...in the construction of ...versus "experiential."

Boundaries of self...and the limits of knowledge.....construction of "experience."

Margith Strand/ January 12, 2011

Time and Space and Place variations in cultural dynamics....as a comparative study to express the concept of "efficiency" and "time compression." Can we compare "Constantinople" to the United States of America or your sector of society to support or disprove the dynamics of "time compression" in terms of Time, Space and Place?

keywords: societal dynamics, efficiency, and time compression.