Map the nine elements of human experiential learning into your personal learning
ID: 113712 • Letter: M
Question
Map the nine elements of human experiential learning into your personal learning journey in the program. I can’t handle the above question because I can’t find out those 9 elements.My major is Health Sciences-Health Services Administration. Map the nine elements of human experiential learning into your personal learning journey in the program. I can’t handle the above question because I can’t find out those 9 elements.My major is Health Sciences-Health Services Administration. I can’t handle the above question because I can’t find out those 9 elements.My major is Health Sciences-Health Services Administration.Explanation / Answer
1. Embodied experience seeks integration: Humans ,both individually and collectively, try to resolve problems caused by social alienation, existential anxiety, trauma, or other physiological problems and experiences.
2. Human beings always try to reconstruct their self through their experiences and changes in their consciousness. We make meanings naturally with this process
3. Every experience seeks an emergence that is very specific. Although it might draw on a range of memories and associations, and have an inclination toward routine response, its most creative possibilities rely on us being present to the uniqueness of the experience of the moment. Our capacity for awareness of the present, for engaging with the uniqueness of our present experiencing, and for avoiding predictability, provide opportunities for intricate learning and creativity.
4. Human consciousness is always intentional, “on the threshold of responding or reacting to what is unfolding around you” (Batchelor, 2004, p. 100). Gendlin argues that the process of what is implicit in our consciousness and seeking expression is always a “carrying forward” (Gendlin, 1995). Experiential learning is about stretching our experiences forwards, driven intrinsically by hope as an aspect of our encounter with the world.
5. This forward movement that is implicit in human experiencing draws not so much on our analytical mode of thinking and planning, as it does on our capacity for imagination (Kaplan, 2002).
6. Learning from experience needs to be responsive to the specific internal rhythms of each individual or collective—it is “learner centered”—rather than being reliant on any external teaching or development agenda. This suggests being in touch with deep internal processes of development as the driving force of meaning making and change (Kaplan, 2002). It is only by being fully in their rhythm or in their “flow” that people can be present to their tacit knowledge and meaningfully engage with it (Stelter, 2005).
7. Making meaning from our experience is a relational process—internally between different elements of our consciousness, internally between our personal and social aspects, externally between ourselves and individual others, and within a shared collective. In many cases, the individual and the collective relations are not separable, just as the personal and social are always integrated (Kemmis, 1985).
8. Because learning is always relational it thrives on dialogue and listening as essential elements to its process (Fenwick, 2006; Stelter, 2005). Just as an individual’s embodied knowledge emerges through a sensitive internal listening and a dialogue between different aspects of experience, so the embodied experiential knowledge of a collective emerges through sharing (Stelter, 2005).
9. The relational aspect of experiential learning includes our co-emergence with the situations and environments in which our experiencing is embodied Downloaded from aeq.sagepub.com at University of Cape Town on December 3, 2010 Jordi 15 (Fenwick, 2006). How the environment “invites” a person to engage in a certain way, or how a person’s intention is implicitly shaped by the environment, is conceptualized by ecological psychology as the “affordances” offered by the environment (Stelter, 2005). Similarly, the classical text of ancient Chinese wisdom, the Dao de Jing, advocates developing a sensitive disposition that allows for a deferential “way-making” in the world (Ames & Hall, 2003).