Resnick (1996) Beyond the Centralized Mindset – Page 2

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Beyond the Centralized Mindset

Resnick (1996) Beyond the Centralized Mindset

Abstract

In recent years, there has been a growing fascination with decentralized systems and self-organizing phenomena. Increasingly, people are choosing decentralized models for the organizations and technologies that they construct in the world, and for the theories that they construct about the world. But even as decentralized ideas spread through the culture, there is a deep-seated resistance to such ideas. In trying to understand patterns in the world, people often assume centralized control where none exists (for example, assuming that a “leader bird” guides the rest of the flock). To probe how people think about decentralized systems, and to help them develop new ways of thinking about such systems, I developed a programmable modeling environment (called StarLogo) with which people can easily create and experiment with decentralized systems. StarLogo allows users to control the actions and interactions of thousands of artificial “creatures” on the computer screen. I describe three StarLogo projects created by high-school students. Based on my observations of these (and other) students, I analyze the nature of the centralized mindset, and I discuss how people, through engagement with new types of computational tools and activities, can begin to move beyond the centralized mindset.

Concepts Decentralized Self, Decentralized thinking, Metacognition, Psychological flexibility, Systems thinking
Relevant learning goals Conceptual Thinking, Critical Thinking, Metacognitive Competency, Systems Thinking
Relevant subject areas Philosophy, Psychology, School Improvement
Relevant research methods Conceptual clarification, Content analysis
Relevant projects Annotated Reading List, Decentralized Self, Understanding Agency
Relevant school improvement goals Conceptual pluralism, Conceptual understanding

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Cassam, Q. (2011). The Embodied Self. Oxford University Press. https://doi.org/10.1093/oxfordhb/9780199548019.003.0006

This article examines the concept of the so-called embodied self. It attempts to answer the metaphysical question about the relation between body and self, the phenomenological question about the nature of our awareness of our own body, and the epistemological question of whether anything is special about the knowledge we have of our own bodies. It considers arguments in favour and against the claim that the person is identical with body. It also evaluates whether bodily awareness is a form of self-awareness.

The Experiential Self: objections and clarifications

Zahavi, D. (2010). The Experiential Self: Objections and Clarifications. In Self, No Self? (pp. 56–78). Oxford University Press. https://doi.org/10.1093/acprof:oso/9780199593804.003.0003

This chapter first outlines a view regarding the relationship between consciousness, self-consciousness, and a minimal notion of self that is widespread in the phenomenological tradition. It then discusses some of the motivations behind this proposal, and then in the main part of the chapter critically engages with various objections that have recently been raised against this view by Albahari and Dreyfus. Discussing these objections will allow for an important clarification of the view defended here. Also discussed are some of the semantic and metaphysical disagreements that separate defenders and deniers of self, concluding with some reflections regarding the relation between self and diachronic unity.

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Kyselo, M. (2014). The body social: An enactive approach to the self. Frontiers in Psychology, 5. https://doi.org/10.3389/fpsyg.2014.00986

This paper takes a new look at an old question: what is the human self? It offers a proposal for theorizing the self from an enactive perspective as an autonomous system that is constituted through interpersonal relations. It addresses a prevalent issue in the philosophy of cognitive science: the body-social problem. Embodied and social approaches to cognitive identity are in mutual tension. On the one hand, embodied cognitive science risks a new form of methodological individualism, implying a dichotomy not between the outside world of objects and the brain-bound individual but rather between body-bound individuals and the outside social world. On the other hand, approaches that emphasize the constitutive relevance of social interaction processes for cognitive identity run the risk of losing the individual in the interaction dynamics and of downplaying the role of embodiment. This paper adopts a middle way and outlines an enactive approach to individuation that is neither individualistic nor disembodied but integrates both approaches. Elaborating on Jonas’ notion of needful freedom it outlines an enactive proposal to understanding the self as co-generated in interactions and relations with others. I argue that the human self is a social existence that is organized in terms of a back and forth between social distinction and participation processes. On this view, the body, rather than being identical with the social self, becomes its mediator.

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Zettle, R. D. (2016). The self in acceptance and commitment therapy. In M. Kyrios, R. Moulding, G. Doron, S. S. Bhar, M. Nedeljkovic, & M. Mikulincer (Eds.), The Self in Understanding and Treating Psychological Disorders (1st ed., pp. 50–58). Cambridge University Press. https://doi.org/10.1017/CBO9781139941297.007

Acceptance and commitment therapy (ACT) is regarded as part of the “third wave” of cognitive- behavioral therapy (CBT) that has emerged over the past quarter century (Hayes, Reference Hayes2004). It is a transdiagnostic approach recognized by Division 12 of the American Psychological Association (Society of Clinical Psychology, n.d.) as having strong research support in the treatment of chronic pain and modest empirical support in addressing depression, mixed anxiety, obsessive–compulsive disorder, and psychosis. Rather than seeking to directly change problematic thoughts, emotions, and other private events, ACT and related approaches within the latest generation of CBT writ large incorporate mindfulness, acceptance, and decentering/defusion strategies to change the function of such psychological events and alter how clients relate to them (Hayes, Luoma, Bond, Masuda, & Lillis, Reference Hayes, Luoma, Bond, Masuda and Lillis2006). Unlike other third-wave approaches such as dialectical behavior therapy (Linehan, Reference Linehan1993), mindfulness-based cognitive therapy (MBCT; Segal, Williams, & Teasdale, Reference Segal, Williams and Teasdale2002), and metacognitive therapy (Wells, Reference Wells2009), ACT is unique in (a) being explicitly grounded within a modern pragmatic philosophy of behavioral science known as functional contextualism (Hayes, Reference Hayes, Hayes, Hayes, Reese and Sarbin1993), (b) being informed by relational frame theory as an associated account of human language and cognition (Hayes, Barnes-Holmes, & Roche, Reference Hayes, Barnes-Holmes and Roche2001), and (c) identifying increased psychological flexibility, or the ability to make behavioral adjustments in the service of one’s values, as its superordinate goal. Some discussion of each of these defining features of ACT is necessary to understand its stance on the self.

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Belk, R. W. (2013). Extended Self in a Digital World. Journal of Consumer Research, 40(3), 477–500. https://doi.org/10.1086/671052

The extended self was proposed in 1988. Since it was formulated, many technological changes have dramatically affected the way we consume, present ourselves, and communicate. This conceptual update seeks to revitalize the concept, incorporate the impacts of digitization, and provide an understanding of consumer sense of self in today’s technological environment. It is necessarily a work in progress, for the digital environment and our behavior within it continue to evolve. But some important changes are already clear. Five changes with digital consumption are considered that impact the nature of self and the nature of possessions. Needed modifications and additions to the extended self are outlined, and directions for future research are suggested. The digital world opens a host of new means for self-extension, using many new consumption objects to reach a vastly broader audience. Even though this calls for certain reformulations, the basic concept of the extended self remains vital.

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