Ayer me quedaban algunas dudas que resolver acerca de en qué radicaba la verdadera naturaleza del Conectivismo como teoría, y qué la hacía distinta de otras como el Constructivismo. Si bien algunas cosas habían quedado intuídas, precisaban de un acercamiento más preciso. Así que navegando me he encontrado con unas notas de Downes en su blog Half an hour:
Where connectivism differs from those theories, I would argue, is that connectivism denies that knowledge is propositional. That is to say, these other theories are ‘cognitivist’, in the sense that they depict knowledge and learning as being grounded in language and logic.
Connectivism is, by contrast, ‘connectionist’. Knowledge is, on this theory, literally the set of connections formed by actions and experience. It may consist in part of linguistic structures, but it is not essentially based in linguistic structures, and the properties and constraints of linguistic structures are not the properties and constraints of connectivism.
In connectivism, a phrase like ‘constructing meaning’ makes no sense. Connections form naturally, through a process of association, and are not ‘constructed’ through some sort of intentional action. And ‘meaning’ is a property of language and logic, connoting referential and representational properties of physical symbol systems. Such systems are epiphenomena of (some) networks, and not descriptive of or essential to these networks.
Hence, in connectivism, there is no real concept of transferring knowledge, making knowledge, or building knowledge. Rather, the activities we undertake when we conduct practices in order to learn are more like growing or developing ourselves and our society in certain (connected) ways.
This implies a pedagogy that (a) seeks to describe ’successful’ networks (as identified by their properties, which I have characterized as diversity, autonomy, openness, and connectivity) and (b) seeks to describe the practices that lead to such networks, both in the individual and in society (which I have characterized as modeling and demonstration (on the part of a teacher) and practice and reflection (on the part of a learner)).
Ahora toca ver cómo sacar partido a todo esto de cara a la enseñanza/aprendizaje de lenguas. ¿Ideas?
Es un tema bien complejo. Inclusive las aclaraciones de Downes pareciera complicarlas más aún. Sé a que se refiere cuando habla de un conocimiento con ausencia de oraciones, es decir, libre de los aspectos linguísticos que hasta ahora se asociaba al pensamiento (pensamiento y lenguaje). Pero uno piensa con el lenguaje. Sin él no hay conversación interna. ¿Cómo se puede conocer y aprender sin pensar. Complejo e. tema.
Bueno Maria Teresa… La cuestión parece que va incluso un poco más allá. Ya en Connectivitas hubo cierta discusión al respecto… Me parece que lo que subyace a todo esto es una concepción muy compleja (y sencilla a vez, intuyo) de cuáles son los agentes capaces de aprender. La teoría tieme como protagonistas a unos aprendientes muy particulares, los “learning things”, y por lo que parece el lenguaje no entra para nada en la definición de estos agentes del conocimiento. Si me apuras, diría incluso que estos agentes carecen de conciencia, al menos como se ha entendido tradicionalmente… Aunque luego Downes habla de knowers, perceptores, entidades que son capaces de reconocer conocimiento…
Lo dicho, complejo el tema. A ver si el día 24 podemos aclarar algo más…. O la semana que viene, cuando comencemos con la epistemología de la teoría en serio…
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