the learner’s experience that inmany learning activities, the online mode and the use of digitaldevices are absolutely helpful and expand learning

Every human activity is embedded in theconcrete interests, needs, and motives of the individual subject,and so every learning activity has an intentional dimension.

address the learning content as a fact to be determined bythe teacher

the content dimension of the learning action,such as identifying learning problems, exploring them, andforming independent ways of gaining knowledge, recedes into thebackground precisely because in bisected learning learners haveno reason to address these aspects since they have no influence onthem

As Hartmut Rosa points out, digital world reachextension paradoxically leads to progressive forms of world lossand therefore requires a countermovement and the developmentof a reflective practice of temporary

world reach reduction

Intersubjective dialogue

affinitive self-organizing processes together with others

“Correspondence … is the process by which beings or thingsquite literally co-respond or answer to one another over time, asfor example in the exchange of letters or of words in conversation… It is in attending to one another, as they go along together,that beings correspond

Withdefinitive learning movements, the insights and experiences onehas gained are retained and conceptually determined, and thusthe learning problem and the deepening into the contexts ofmeaning are consolidated at a new qualitative level—until, dueto new questions arising at this level, affinitive learning is againindicated.

qualitatively more unfolded learning problem that better graspsthe depth structure of the learning matter, and thus also includethe development of the learning principles applied in the learningprocess

qualitative learning leaps

If, in the course of reflecting and clarifying this diffuse emotionalsituation, the subject develops a feeling that there is something tobe learned about the action problem, that is, a learning problemcrystallizes, and in the process an emotional relationship to thelearning matter is established, and one somehow develops an ideathat this has a significance for everyday action and life that fascinatesand also moves one emotionally

Holzkamp also recognizes this connection. “Affinitive learning,”he writes, “cannot come into its own by withdrawing influence onthe learning content,” rather “I can only have ‘good reasons’ forallowing affinitive self-organizing processes, if my learning actionas a whole is expansively grounded”

The starting point of the learning action areproblems of action in the everyday world of the learning subjects,some kind of not knowing, not understanding, or not being ableto do something, that I would like to know, understand, or beable to do.

for learning to be trulyproductive and expansive, the goal-oriented learning processmust be supplemented by an affinitive learning movement in thecontrary direction—an explorative movement of de-fixation, ofgaining distance and an overview, withdrawal, reflection, and soon

To improve the concept of the course in the future wewould consider to include annotation tools such as nb

Das spezifische Problem mit der digitalen Kommunikation und den digitalen Me-dien ist nun, dass durch ihre Vermittlung im Prinzip alle Sphären gleichzeitig auf unseindrängen. Innerhalb dieser 24/7-Logik verlieren wir die Zeitfenster.

(1) the whatof the learning action, that is, the learning content and what thelearner would like to learn; (2) the why of the learning action,that is, the learner’s reasons for wanting to learn something. Thesemore content-related dimensions of learning give direction andthey determin

Expansive acts of learning are future-oriented; the learnerwants to achieve something not yet accessible to him or her. Thisprocess of not being able to do something toward being able todo it constitutes the decisive movement of non-bisected learning,and it unites both content and method.

when I make notes on a piece of paper, put my thoughtsinto words with a word processing application, create a mind-mapof my reasoning, buy a book, or do a search in digital archives.In psychological- educational research, the material dimension oflearning relations has long been regarded as secondary, as a rathermarginal and negligible phenomenon. Today, with computers,digitalization, and artificial intelligence systems, this has changed.

Learning is distinguished, then, by its more or less explicitintentional character. For this reason, learning is not simply aprocedure, an operation, or an activity but an action. Learningdoes not only have its origin in everyday action but is itself aparticular form of action—and this is why one can rightly talk ofthe act of learning or a learning action.

many activities on the web are characterized byeffortlessness. In no time at all, what you are looking for is foundand what is unclear is explained, and without much effort youhave taken a step forward in the learning process

Reasoning traps aretypical pitfalls in the construction of subjective reasons for action

In Holzkamp’s learning theory, the learning matter on the worldside is contrasted with the pre-learned on the subject side

This process is the content dimension of thelearning action

The specific reasons for thelearning action are decisive for the mode of engagement, whereby,as shown in Chapter 1, a distinction can be made between thetwo typical reasoning patterns, defensive and expansive reasonsfor learnin

it is possible to distinguish between two typical patterns ofreasoning involved in identifying learning problems and pursuingthe detour of learning—defensive and expansive reasons for learning

there's always a little bit of novelty with each new drop of experience and so 00:17:17 there's a kind of uh reality at its fundamental basis is a kind of evolving relationship among all of these white heads technical term again 00:17:30 actual occasions of experience

whitehead says that philosophy is an attempt to express the infinity of the universe in terms of the limitations of language

At the end of the day, Marcuse sees that Heidegger avoids the type of analyses that would reveal systems of oppression and domination from which many human beings suffer. The modes of existence for Dasein have a social, historical, and political context that shape the way they are experienced. For example, Dasein has a race, gender, class, etc. These particular features come with specific social interpretations which affect Dasein’s life’s prospects. According to Marcuse, Heidegger’s Dasein is a sociologically and biologically neutral category (Marcuse 2005b: 167). Heidegger gives no account of the multiple forms of oppression and domination present in advanced industrial societies nor the way that individuals respond to these forms of oppression and domination. In a 1977 interview conducted by Frederick A. Olafson, Marcuse raises the following criticism of Heidegger: How does the individual situate himself and see himself in capitalism—at a certain stage of capitalism, under socialism, as a member of this or that class, and so on? This entire dimension is absent. To be sure, Dasein is constituted in historicity, but Heidegger focuses on individuals purged of the hidden and not so hidden injuries of their class, their work, their recreation, purged of the injuries they suffer from their society. There is no trace of the daily rebellion, of the striving for liberation. The Man (the anonymous anyone) is no substitute for the social reality (Marcuse 2005b: 169)

It is possible, however, to be really struck by this option, to make a deeply felt shift from living in a material world to living in an experiential world.

Ask a scientist what the world is made out of, and he or she may talk about atoms or molecules, or quantum mechanical wave functions, or possibly strings or vacuum fluctuations, depending on the level on which one want to focus. Diverse as those answers may be, they all have in common that they borrow elements from descriptions of building blocks of nature, as used already within contemporary physics. Now propose to a scientist that everything could be seen as `made out of experience', or at least, for starters, as `given in experience.'

There is reason to think that the effects of mortality salience are different in relational ontology. Contemporary Heathens are a particular sort of hybrid in living in modern society and emerging out of individualized ontologies, but forming incipient gift economies and expressing what I term a “gift ethic,” with an appreciation for what we receive from others, and desire to give in turn, sustaining social ecological systems as distributed networks of adaptive relations.

we also share an overarching and dominant individualized ontology that operates primarily in a logic of economization and consumerism. Economic metaphors and language dominate, and keep shifting our frame of reference back to economy. It is consumerism that is most often and consistently enacted in worldview defense when confronted with mortality salience in modern society.

The RFC Ontology extends the Bibliographic Ontology [BIBO] and reuse elements from the Friend of a friend [FOAF] and DCMI Metadata Terms [DCTERMS] ontologies.

The thesis of this paper is that you can have your cake and eat it: it is possible todevelop an understanding of the mind that is both non-dual and analytic—in the sense ofbased on clearly defined, formal distinctions. To achieve that, we need to replace thevagueness of process metaphysics by the concreteness of what has been called actionontology (Heylighen, 2011; Turchin, 1993). That will allow us to “extend” the mind not justacross notebooks and social systems, but across the whole of nature and society

Improving communication and knowledge accessibility well beyond the Wikipedia projects.

As a result, members who pursue their own individual interests will also pursue the interests of the organization, as if guided by an invisible hand.  Cooperation pays.  Members capture the benefits of anything they can do to assist the organization.  Within the group, they therefore treat the other as self. 

Since around 2010, Morton has become associated with a philosophical movement known as object-oriented ontology, or O.O.O. The point of O.O.O. is that there is a vast cosmos out there in which weird and interesting shit is happening to all sorts of objects, all the time. In a 1999 lecture, “Object-Oriented Philosophy,” Graham Harman, the movement’s central figure, explained the core idea:The arena of the world is packed with diverse objects, their forces unleashed and mostly unloved. Red billiard ball smacks green billiard ball. Snowflakes glitter in the light that cruelly annihilates them, while damaged submarines rust along the ocean floor. As flour emerges from mills and blocks of limestone are compressed by earthquakes, gigantic mushrooms spread in the Michigan forest. While human philosophers bludgeon each other over the very possibility of “access” to the world, sharks bludgeon tuna fish and icebergs smash into coastlines.We are not, as many of the most influential twentieth-century philosophers would have it, trapped within language or mind or culture or anything else. Reality is real, and right there to experience—but it also escapes complete knowability. One must confront reality with the full realization that you’ll always be missing something in the confrontation. Objects are always revealing something, and always concealing something, simply because they are Other. The ethics implied by such a strangely strange world hold that every single object everywhere is real in its own way. This realness cannot be avoided or backed away from. There is no “outside”—just the entire universe of entities constantly interacting, and you are one of them.

Creating a community network ontology is therefore about much more than just knowledge representation. It also requires us to think about how this conceptual knowledge model affects real-world knowledge creation and application processes, in our case concerning participatory community network mapping. Its participatory nature means that we need to think hard about how to explicitly involve the community in the construction, evolution, and use of the ontology.

Ontologies are inseparable from the communities in which they are being created and used [25].

Ontological holy war is about degrading the other side’s ability to think complex and/or adversarial thoughts, by desecrating and warping the meanings of their words, fragmenting the ‘key signature’ of their connectome harmonics.

Scale, inevitably leads to power-law distributed outcomes, leading to the inevitable concentration of talent and resources among a few investigators pursuing a few lines of inquiry, and their pale second-rate imitators. Through this mechanism science at scale reinforces (and in fact, under sufficient political capture imposes) consensus, further annihilating the possibility of the necessary revolutionary synthesis of ideas.

The ontology data model can be applied to a set of individual facts to create a knowledge graph – a collection of entities, where the types and the relationships between them are expressed by nodes and edges between these nodes, By describing the structure of the knowledge in a domain, the ontology sets the stage for the knowledge graph to capture the data in it.

An ontology is as a formal, explicit specification of a sharedconceptualization that is characterized by high semantic ex-pressiveness required for increased complexity [9]. Ontolog-ical representations allow semantic modeling of knowledge,and are therefore commonly used as knowledge bases in artifi-cial intelligence (AI) applications, for example, in the contextof knowledge-based systems. Application of an ontology asknowledge base facilitates validation of semantic relationshipsand derivation of conclusions from known facts for inference(i.e., reasoning) [9]

Informative data about objects that are considered prototypes for the role. Base concept is similar to type, but without inheritance of limitations and properties. Base concepts are designed as a substitute for inheritance for external concepts. A base concept is like a related concept except that the base concept is almost identical to the role definition.

Taxonomy A hierarchical definition of how the characteristics of various classes relate to each other, in which classes inherit the properties of superclasses in the hierarchy. A taxonomy can comprise part of the formal definition of an ontology.

Ontology is the philosophical study of the nature of being, becoming, existence or reality, as well as the basic categories of being and their relations

10.1038/498255a

But you think sometimes about what the real world is. Just what your brain mixes together from what your senses tell you. We create the world in a lot of ways. I suppose it shouldn’t be surprising that, when we’re not being careful, we can change it.

Cells, for example, are a central category, but there’s no definite criterion for what counts as a cell. If you attempt to find one, you rapidly bog down in a maze of exceptions. You might start with something like “a self-reproducing living unit carrying a single copy of the organism’s DNA within a membrane.” But red blood cells don’t self-reproduce and have no DNA. Mitochondria are not cells, but they self-reproduce using their own DNA within a membrane. Muscle cells have multiple nuclei, each with a separate complete copy of the DNA. Some algae have life stages in which they have no cell membranes. And so on indefinitely.8

OWL documents, known as ontologies

He spells out his point by saying:

A Formal Ontology of Geographic Agent Systems

Escobar casts wide the net of his critique, his objective is not merely to tackle neoliberal capitalism, rampant individualism, patriarchy or colonialism — although each of those topics are explored in detail. He is writing against nothing less than all of modernity, a “particular modelo civilizatorio, or civilizational model… an entire way of life and a whole style of world making.” Our toxic, modern lifestyle in the Global North and the way it understands (or fails to understand) the relationality between humanity and other forms of life plays the dominant role in creating the contemporary crises. To preserve the future we need a different way of life and way to relate to all of life, “no less than a new notion of the human.” The crises are inseparable from our social lives. We need to step outside of our established worldviews to bring about significant transformations. Is this possible? How can we achieve such a transition?

t moves ontology into the domain of ontic oper-ations.

atter

healthy skepticismtoward Cartesian doubt

Instead of continuing the millennia old search for the universal ontology, different types of ontologies have been proposed in computer science. [.] [C]lassification of ontologies [is] based on their granularity and [their] thematic scope [differs] into top-level, domain, task, and application ontologies ... (Hitzler, Janowicz, Berg-Cross, Obrst, Sheth, Finin, Cruz 2012)

Education as a practice has placed a much higher value on observation and hands-on experience than on scientific evidence, Seidenberg said. "We have to change the culture of education from one based on beliefs to one based on facts."

ng meets human needs—and exchange value—value based on profit—Trimbur points to the often-contradictory relationship between the two forms of value that is realized w

Content has a core conditional quality, fluidity in terms of what shape it may take and where it may travel, and indeterminacy in terms of who may use it, to what ends, and how various uses may come to be valued.

Actually, no, it hasn't, no matter what the Bunny's sign says. The scientific method is designed specifically to root out bias and false assumptions, including political ones. Sure, individual scientists can be political, but the scientific method is not. Its ideological agnosticism is why it works so well. In fact, the self-correcting nature of science means it is the best source of secular knowledge that humankind possesses.

An upper ontology (or foundation ontology) is a model of the common relations and objects that are generally applicable across a wide range of domain ontologies.

A domain ontology (or domain-specific ontology) represents concepts which belong to a part of the world, such as biology or politics.

At present, merging ontologies that are not developed from a common upper ontology is a largely manual process and therefore time-consuming and expensive.

titaniumdioxidedeeltjes

nanodeeltjes

domain-specific ontology design

an approach to representingscientific concepts that reflects (1) the situated processes of science work, (2) the social construction of knowledge, and (3) the emergenceand evolution of understanding over time

Theserequirements imply the integration of KOcapabilities not just in “design time” but at run time and,in the collaborative case,“on the fly” throughout the whole ‘life cycle’ of the ontology. [63] This way, dynamicontology building and maturing[42] arrived at technologies for permanent refactoringwith open ended lifeline including the possibility of bootstrappingthe ontology management framework. [65]

German now stands in a line with that of the most learned nations in richness of erudition and advance in the sciences. It is too of common descent with the language of our own Country, a branch of the same Original Gothic Stock, and furnishes Valuable illustrations for us. But in this point of View the Anglo-Saxon is of peculiar value. We have placed it among the modern languages because it is in fact that which we speak, in the earliest form in which we have knowledge of it. It has been undergoing, with time, those gradual changes which all languages, antient and modern, have experienced: and even now, needs only to be printed in the Modern character and Orthography, to be intelligible in a considerable degree to an English reader

aberrant astrocyte-like cell (AbA cells)

This principle is, I will show, a convenient fiction in this new work, enabling the philosopher to hear the call of things and to speak to and for them, despite the new rule that we cannot think of objects as being-for-us and must reject older philosophies smacking of “presence” and traditional ontology or ontotheology.

according to the new line of thinking, objects should be recognized for their indifference to us, for the sorts of things they do behind our backs, and for the ways in which they “are” behind appear-ances

What is an Ontology?

Ontology

I will use a mathematical tool calledologs, or ontology logs, to givesome structure to the kinds of ideas that are often communicated in pictures like theone on the cover. Each olog inherently offers a framework in which to record data aboutthe subject. More precisely it encompasses adatabase schema, which means a system ofinterconnected tables that are initially empty but into which data can be entered.

ontology

ontological status

gray matter

Perhaps this allseems laborious or trivial, but knowing exactly what goes into and comes out of a news application is fundamental to understanding how to preserve one.