What a statement seems to imply to me, it doesn’t to you. If you should ever live amongst foreign people for any length of time and be dependent on them you will understand my difficulty. Ludwig Wittgenstein
...or how to cope with the precedence of language
When psychoanalyst Jacques Lacan noted that it is not so much a matter of there being language to cover all the objetcs in the world as it is a question of a language that suffices to satisfy our needs .. did he not foreshadow an approach to language learning that emphasises skills acquisition organised around specific contexts of practice – so that when we learn how to speak in situations related to travel, we acquire language oriented towards coping with such situations– ?
The Economist writes about the innovative Massive Open Online Courses (MOOCs) and how they challenge the traditional higher education strucure of learning. The point here is that, while traditional courses come with high marginal costs – adding additional students entail large investments in teaching staff and physical structure –, MOOCs come with “rock bottom marginal cost” per student. After developing the course and getting started, adding new students is “virtually free,” according Economist.
The story, published in the paper edition on Feb 8, 2014, surmises that
Two interesting and relevant corollaries are offered by way of quotations from Stanford professor Caroline Hoxby:
First, “less than selective (read: cheap) institutions are close substitutes for MOOCs. ... Most are at serious risk of displacement.”
Second, “elite institutions face very different circumstances.” They offer “labour-intensive education to highly qualified students” aiming to “cultivate a sense of belonging ... in order to recoup their investment decades later in the form of donations.” However, when such institutions offer MOOCs, “the personal link between students and the university” is broken, making elite graduates feel less like “the chosen few. For top schools, the best bet may simply be to preserve their exclusivity.” Writes The Economist. On page 64. Of the Feb 8, 2014, edition.
Om Deleuze. :
På en måte er Gilles Deleuzes’ forståelse av bretten en kritikk av dem som forstår subjektivitet som en enkel innside og utside (fasade og essens eller overflate og dybde), for bretten hevder at innsida ikke er noe mer eller noe annet enn en innbretting av utsida.
Michel Foucault illustrerer denne relasjonen slik: Renessanseepokens gale, den som settes ut i en båt og der blir passasjer eller “fange” i det eksternes interiør, dvs i havets innbretting, blir for Deleuze en stadig mer kompleks skildring av mangfoldet av innbrettingsmodaliteter: Fra innbretting av våre materielle selv, våre kropper, til tidsinnbrettinger, altså minnene våre.
Subjektivitet i seg sjøl kan forstås som en innbrettingas topologi. Bretten er slik også navnet på en relasjon vi har til oss sjøl (til følelsene vi har for – og som dermed virker på – oss sjøl). I antikkens Hellas oppdaget og iverksatte man denne bretteteknikken. Det er dette vi kjenner som sjølmestring.Simon O’ Sullivan, “Definition: Fold”
Her er det lenker for deg som er interessert i norsk som andrespråk.
Everything can be taken from a man but one thing: the last of the human freedoms-to choose one’s attitude in any given set of circumstances, to choose one’s own way. Viktor E. Frankl, Man’s Search for Meaning
Stephen Krashen’s classic Second Language Acquisition and Second Language Learning, online from his own weg-site. It’s a bit longish, and dates back to the glorious eighties (1981 to be precise). But it made waves. And still does.