Imagine you’re in a room filled with windows, each offering a view of the landscape outside. One person looks through a window and says, "The landscape is exactly what it appears to be—mountains, trees, rivers, just as I see them."
They believe that anyone who looks through the same window will see the same view. With careful observation and clear reasoning, they are confident that they can fully discern and understand the landscape.
Another person, however, sees things differently. They argue that the window itself is shaping what they see. The glass is tinted, the frame affects the view, and their position in the room changes the perspective.
To them, the landscape might exist, but how they perceive it is influenced by factors they didn’t choose. The window’s design, their angle, and even the social context they bring to the room all shape their version of the view.
The first person, convinced the landscape can be known objectively, cleans the window, adjusts their position, and asks others to compare notes. They believe that, through reason and questioning, they can remove distortions and find truth.
The second person won't stop digging - won't stop kicking the ball further. Even if the window is cleaned and people collaborate, they argue, each individual brings their own history, culture, and experiences, which shape how they interpret the view.
They believe that everyone’s perception is filtered not just by the window but by their upbringing, values, and biases—often without realizing it. These filters remain intact, even if the window is cleaned.
For the second person, there is no single objective view that everyone can share. Perception is always influenced by layers of social, cultural, and historical context, making each person's view unique.
The first person responds: "Yes, we all have our own perspectives, but that doesn’t mean we’re stuck with them. By comparing views, questioning assumptions, and using tools like science and reason, we can access a clear picture of reality."
They argue that while culture and history shape our views, we’ve discovered tools that help us go beyond and box out individual biases. Through clarity and precision, we can build a more reliable picture of reality.
"The fact that we see things differently doesn’t mean there’s no reality or that we can’t understand it," they conclude. "It just means we have to work harder, clean our windows, and be honest about the process of finding truth."
The Critical Constructivist will always kick the ball further, using sophistry and manipulation to "build" the world they demand. The Common-Sense Realist says "We're just looking out the window, dude. Shut up."
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In 1966, Richard Cloward & Frances Fox Piven published an article in The Nation magazine outlining a strategy to force the US government to create a basic universal income by overwhelming the welfare system.
They argued that forcing more people onto the welfare rolls would create such massive bureaucratic disruption and strain on local & state budgets that a national solution would be inevitable.
They believed this strategy was more likely to succeed than previous efforts to mobilize the poor because it offered immediate economic benefits and did not require mass participation.
Revolutionary critical pedagogy seeks to create critically minded (marxist) citizens who can challenge (disrupt) and change (dismantle) capitalist societies. It pushes back against neoliberal education that prioritizes the market and consumerism.
This pedagogy sees education as a political act and pushes educators to prioritize the voices of the oppressed. It encourages solidarity with those struggling against various forms of injustice, as defined by the marxists.
For instance: a Critical Pedagogy of Sustainability
I want to discuss a paper this morning, one that helped me understand the merger of Critical Theory with Postmodernism.
Peter McLaren's "Critical Pedagogy and the Postmodern Challenge" (89')
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The paper's central argument was this:
We live in the wake of Postmodernism. PoMo argues that grand narratives (big stories about progress/history) are broken. Meaning is slippery, identity fluid, and everything fragmented. This creates unique challenges for fighting oppression.
Critical pedagogy, based on Paulo Freire's theory and methods, must adapt to this new reality - this postmodern challenge. Instead of relying on old narratives, it needs to help students understand and challenge systems of power in a world where everything feels uncertain.
This is a great question that others may find helpful.
Firstly, if you're going to adopt this approach, you should consider whether the facilitator is a person who is just vomiting info from some whack certification they earned or a person who does DEI professionally.
This approach only works on the professional grifters. The poor people facilitating something mandatory because they're forced to won't have answers to these questions, and, for many reasons, the approach likely won't work.
Ok, sample questions. Sincerity is key, and follow-up questions are the only play on the board. Just keep asking questions.
The facilitator is not your audience. The audience is your audience. The goal is to get the facilitator to simply answer questions truthfully.
People often stumble when trying to wrap their heads around what a cult is. Cults are defined more by what they DO than what they BELIEVE.
Understanding this distinction is crucial.
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Cults are fundamentally more about their actions and the methods they use to enforce their beliefs than the beliefs themselves. It's the practices, the strict adherence to doctrine, and the enforcement mechanisms that set them apart from weird or whacky groups and communities.
We live in a world full of weird and wacky ideas. People believe in all sorts of things. But merely holding unusual or fringe beliefs doesn't necessarily make a group a cult.
Yesterday's thread was well received, so here's Joe Kincheloe's 10 central tenets of Critical Constructivism, i.e. "Woke."
1. "The world is socially constructed—what we know about the world always involves a knower and that which is to be known. How the knower constructs the known constitutes what we think of as reality."
They think reality is literally what they make it.