Perfectionism

Most semesters I’ll have at least a couple of students who are torturing themselves with perfectionism. Sometimes it’s so bad and they get so completely in their own way that they can’t do any work at all. I am well aware that there are some neurological and psychological dimensions to this, but as a sociological response it’s interesting as well.

In my specific experience perfectionism manifests as flailing around standards and expectations. These are the students who beg me to tell them what I want, to give them a checkbox algorithm for success. Turing me up, they say. “I want you to become responsible for an area of investigation and figure out some things about it” does not compute in the language of standards and expectations they are using.

What’s happening is that they’re waiting for someone else to define the domain and the task in a way that makes perfection possible. They’re waiting for this because over and over again, this is what they have in fact gotten. Perfection makes complete sense as a standard when perfection is achievable. In the familiar model, this looks like a test with a hundred questions on it. Although it’s difficult to answer a hundred questions correctly, it certainly can be done and often is. Perfection is a harsh but reasonable standard under these circumstances.

All through our lives engineered linearizations like tests and classes and disciplines and jobs compress and control the situations we’re in, so no one has to answer more than a hundred questions at once. But these tours de force come with some severe consequences. The world is not actually divided up into hundred question domains. There are millions of questions, and they’re irreducibly interrelated. Answering them with some level of understanding requires openness to unstructured learning, and pulling in information and strategies from across multiple domains. Perfection is not possible and therefore not a reasonable standard. We’re pulling together what we can and trying to do better. Although a division of labor and/or the emergent wisdom of markets can simulate that to some degree, such arrangements leave each actor desperately ignorant about how anything actually works.

I may be wrong, but I don’t think you can scaffold the transition from a hundred question mindset to a million question mindset. It’s not a matter of scaling up an existing cognitive routine. The existing cognitive routine is in the way, which is where the flailing comes from once it starts to fail. So I think you have to insistently make it impossible to scale the task down to a hundred questions and let the magnitude of that failure work its magic. At least that’s what I do, and it works often enough that the occasional tragic virtuoso of perfectionism looks like a sad but acceptable price to pay.

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Why do American teachers stink at learning how to teach?

Via the Facebook page of Making Thinking Visible (Project Zero, Visible Thinking) comes an interesting article from the NY Times, “Why Do Americans Stink at Math?”

It turns out a big chunk of the answer is, because American teachers stink at learning how to teach. This stinkage is illustrated by contrast to the Japanese, who ironically got jazzed about American innovations in teaching theory and practice during the ’80s, and implemented them at the same time they were going nowhere in the U.S. The article, which is adapted from Elizabeth Green’s forthcoming book Building a Better Teacher, argues that although the U.S. is a leader in conceptual innovation and extraordinary experimentation, we do a particularly bad job of general implementation because we fail to actually show teachers how to do the exciting new thing. This has happened over and over again. In contrast again, the Japanese made a commitment to the change and poured tremendous institutional and peer support into training up the educators. So in fact Green’s thesis is that it’s not that we stink at learning how to teach, but at teaching how to teach.

No doubt this is true, or at least it’s a perennial complaint. But there’s something a little odd about the argument. The consistent theme of each iteration of innovation is to take an experimental attitude to teaching, and to commit to an open-ended process of discovery. The Japanese teacher offered as model is Takeshi Matsuyama. “At the university-affiliated elementary school where Matsuyama taught, he turned his classroom into a kind of laboratory, concocting and trying out new teaching ideas.” The idea is to set up a discovery-oriented environment, then let students figure it out for themselves.

So, why does Green think teachers themselves need something other than this? I realize there are all sorts of strategies that ‘facilitate’ this process – I’ve developed many by doing, learned others by paying attention and reading and making connections. There’s much more for me to learn, and plenty I’ve forgotten that I shouldn’t have. I could tell all this to apprentices. But again, the point of the method is self-discovery through recursive experimentation and research and reflection. It’s really the opposite of ‘we need to show these people how to do this algorithm’, which is precisely the old model that we’re trying to get over. On this view, we don’t at all need to show teachers how to do this. We just need to set them to the task and let them sort it out.

Well in actual fact, that hasn’t worked. Instead, confusion reigns and the reform collapses back into old habits. Which, as Dave Mazella keeps saying, have the substantial merit of not working in familiar ways that define the norm, reinforced and perpetuated by what Green calls the “apprenticeship of observation.” And since it’s clearly the case that failure is endemically acceptable – normal, in fact – in the American education system, so things remain. Would teaching the teachers how to teach change that?

I’m not sure. It’s the disposition of discovery and risk that’s missing; that would seem to be built into our system, but it was in Japan too. And it would seem to be simple enough – it’s a one-page handout, a blog post – to convey the concept of moving from an “I, We, You” to a “You, Y’All, We” classroom framework. Try it, work with it. Here’s a problem: “Without the right training, most teachers do not understand math well enough to teach it the way [innovator Magdalene] Lampert does.” But Lampert’s method does not require the teacher to understand math, yet. It requires the teacher to understand the process of figuring math out, which, as the math-in-the-wild examples in the article show, is available to anyone who accepts the need to do so and puts their mind to it. Again, the idea that there’s some special training teachers need here seems off-base.

Green tells poignantly of teachers trying to do it right, but instead taking the new script and jamming the old one into it.

And how could she have known to do anything different? Her principal praised her efforts, holding them up as an example for others. Official math-reform training did not help, either. Sometimes trainers offered patently bad information — failing to clarify, for example, that even though teachers were to elicit wrong answers from students, they still needed, eventually, to get to correct ones.

How could she have known? Well, did her students figure something out or not? Did they start getting right answers or not? Why were their answers right or wrong? Really, she has to be told that eventually the point is to get to right answers? She’s looking for a recipe, rather than paying attention to what’s happening. It’s not hard to know if students are learning or not, if you pay attention and think a little.

What’s needed is curiosity and responsibility. When teachers have these, all is well, just as when students have them, all is well. The Japanese (and Finnish, and exotic flavor-of-the-month) example show that this can, to a degree, be generalized. I’m not sure what it would take to enable this in the American setting, but years of failed innovation suggest it’s not a one-variable problem.

Sticky

Patrick and I have been talking a lot about what makes education ‘sticky’. The reason being that we keep working through analysis discussions with both our groups of students, to where they seem to be ‘getting it’, and come back next time to find that we’re basically starting from scratch. I actually find this process so mentally exhausting that I don’t have much more to say about it right now.

Speaking of mental exhaustion, at least part of the problem is that they’re not doing the reading. This may be some playing limpy, but even when they do the reading, they don’t understand it. It’s hard. Which creates an obvious vicious circle. And a further problem is that the readings are in some ways deeply unfamiliar to the students, even when the conceptual level is not forbidding. And a further problem is that because these are history classes we can’t pause too long on a familiarization strategy to create interest and comprehension (‘this reminds me of me because…’) – time, place, and change matter in history. It’s how they’re NOT like us that we’re after, in large and essential part.

In my introductory World History classes I handle this by turning the bug into a feature and doing very close readings of very short texts in class, to get the process of critical reading, uptake, and analysis fairly well ingrained before getting too fancy with coverage. It doesn’t feel like I should have to do this as much in upper-division classes – these are ‘more advanced’ classes, more ‘in-depth’, and I want to be able to dive into a more extensive and conceptually rich content without grinding through the skilling preliminaries. But once again it’s not working very well. Eventually I may even learn from my experience about this. Apparently I need to think about what has made my own education in this area less than sticky.

I'll show you mine if you show me yours

Promoting a comment on a previous post to start off this post: I’ve been baking a lot of bread lately. I’d dabbled before, but I started getting a bit serious about yeast-wrangling. I’ve read a lot of descriptions of the process, discussion boards and so on. The thing that gets (or should get) really clear really quickly is that a ‘recipe’ just barely gets you started. And you can talk about the biochemistry of yeast and lactobacilli and hydration ratios and such and it’s very illuminating. And you can provide guidelines about kneading and folding techniques and rates, and what the dough ought to look and feel like at various stages. All of that is awesome and a great start. But in relation to actually working up a dough it’s all ridiculously overelaborated and kind of beside the point. There are some things you want to mix together in rough rates, proportions and timings. There’s a way they should look and feel. You do stuff until you get that look and feel. What stuff you do exactly depends on what it felt like when you did that other thing a second ago. Maybe you fold, maybe you stretch, maybe you pull, maybe you push. And if you do that, and trust the process and set up the yeast to do its thing and don’t try to impose your will on it, you end up with delicious bread. If you don’t, you post frantic questions on discussion boards about why you didn’t get a crown or why your crumb is too dense or whatever.

Teaching is the same, except in this case the recipe is the syllabus. So when colleagues think they’ve communicated what their class is by sharing their syllabus, I just hang my head.

In my experience there’s a kind of porno for eggheads quality to syllabus-sharing. Ooooh, check out the size of that reading list! As I just said in commenting on Tim Burke’s recent post asking for feedback on his intriguing draft syllabus for a course called “Bad Research and Informational Heresies,” a reading list and its associated assignments are not very helpful to me for envisioning a class. Those parts are aspirational and maybe even outright fantasies, as I remarked there. All sorts of reading lists and assignments can work or not work, but that depends on the teaching and learning relationship, that is, not just the recipe but what teacher(s) and students do with it, which in turn depends on a complex of dispositions, expectations, practices and relationships that have to be worked through in each case and that can’t be forced based on preconceptions of what college/teaching/students are supposed to be. Is it possible to say anything useful about those variables in a syllabus? Well, I’ve been trying to gradually get better at that over the years – if you’re curious, here’s this semester’s World History syllabus:

&his104f12.dyke

Not much of a reading list, I’m afraid, but lots of other things I wonder what folks think of.

Complexity in practice pt. 2: writing and reading

The prior post on complexity in practice was trying to be ‘about’ a paper by Chuck Dyke that is ‘about’ Deacon, Stengers, Juarrero, Thompson et. al. However, the discussion quickly encountered an antecedent problem, just what sort of thing the paper actually is, or as Asher put it, what the author is trying to do; which is then a question about what to expect from it, how to read it and how to decide if it’s a good version of what it is. It occurs to me that addressing that question is actually a perfectly good way to talk about the paper, so here’s my take, broken out into a separate post for ease of handling.

As I asked last time, what would it look like to practice complexity, not just talk about it? My sense is that Dyke (and Deacon I think, but less so Juarrero) is trying to do this. Of course if all of them are right, and this is the general takeaway of the now-long history of systems theory, in one obvious sense we are all practicing complexity all the time – we are in fact morphodynamically and perhaps teleodynamically complex. What I mean though is that Dyke’s paper seeks to demonstrate the complexity it discusses. It is both about complexity and an enactment of complexity. In this sense it is the same sort of thing N. Pepperell argues Marx’s Capital is on a much grander scale, both a discussion and a demonstration of complexly dynamic and complexly coupled systems.

This is a rather different sort of enterprise than the usual linear thesis-driven essay or monograph, of course. In that sort of writing we’re looking for a “fundamental point,” as JohnM diagnostically put it in the prior discussion, which is then systematically developed with logical rigor and point-mapping evidentiary support – the Popperian philosophy of science model, as Michael pointed out. But as we see when we try to teach our students the technique, it’s highly stylized and artificial, not actually how anything in the world works – including the world of practicing scientists, as Latour and Woolgar famously showed now long ago. Endless handwringing and some very good jokes have been devoted to the ‘problem’ of the procrustean mismatch between logocentric linearity and anything it is ‘about’, as well as the tendency of logocentrics to pick topics and arrange situations that happen to fit the very specific and narrow virtues of their procedure.

Well, for better or worse by the time we’ve been indoctrinated and certified into the communities of expertise that constitute scholarship we have learned to ‘recognize’ disciplined, monographic linearity as the proper form of authoritative discourse, and immediately to dismiss as undisciplined, muddled, confused or meandering (‘poetic’, perhaps, if we’re being generous) anything that represents more directly the complexity it is about. This is a constraint that accomplishes a great deal, of course; the joke in Borges is after all that the map which most accurately represents the territory is also the most completely useless. The productive advantages of abstraction, specialization and focus, like the division of labor and the assembly line, really need no rehearsing, especially when volume is the objective and advanced artisanal talent is not widely distributed. Nevertheless, there is something inherently self-defeating about linear discussions of nonlinearity. If complexity is your topic, it makes a sort of elementary sense to adopt complexity as your practice. And it also makes sense to expect readers to modify their expectations accordingly. But as Asher has already discussed at length and as Dyke also thematizes, this puts a lot of pressure on readers, especially those for whom the strategies of linearity and discipline have been or promise to be the most successful.

What clues do we have that Dyke is trying to enact complexity, that is, that he’s not just wandering around pointing randomly at birdies and flowers and clouds that remind him of his first girlfriend? Just a few guideposts here.

We could start with the (sub)title of the paper, “a plea for pedagogical plurality.” Pedagogy? That’s teaching, communication more broadly. Purpose: transmission of information. Plurality? Why? If the linearity metanarrative were true, there’d be no need for pedagogical plurality; a single beam, properly focused, would pass through all receiving prisms identically. This image Gramsci called “an Enlightenment error.” But if that’s not true, and the author knows it’s not true, then perhaps the author will be compensating for the complexity of reception by shooting a variety of beams from a variety of angles, and expecting that the enlightenment effects will be subtly or even dramatically different each time. What will this text look like? It will make ‘the same’ point in a variety of ways, which will seem repetitive or chaotic exactly to the degree each reader reflects or refracts the luminous dispersion.

Of course if the author could rely on functionally identical readers, this pedagogical plurality would not be necessary. And here we see one of the amazing accomplishments of the discipline constraint: by absenting all other possible configurations, it delivers functionally identical readers who have been rigorously cut and rotated so the light they each beam out will be received and refracted just so by all the others. Like a well-hung crystal chandelier the blazing glory when such a cognitive system is well-ordered is really a beautiful and useful thing. But of course, only that one room is lit.

Let’s move on. The paper is ‘about’ Deacon, but more centrally it’s about what Deacon is trying to do in relation to what other people in a more-or-less loose network of more-or-less similar projects are trying to do. This means the network has to be mapped, and the proximities and similarities surveyed. A big middle chunk of the paper does this work, while trying to leave open sockets for the (many, many) network nodes not discussed, i.e. absent, while sampling their range and significance (e.g. the ‘random’ Pirandello reference). Dyke likes Deacon, thinks he’s right about how things work, and therefore thinks that the nodes and projects are both teleodynamically self-organizing and morphodynamically coupled into a larger system with its own dynamics. How would he show this, not just say it? What would we expect to see if this were true? Links, absences, feedbacks, feedforwards, gradients, the usual. A nonlinear, unpointy, inherently incomplete and unclosed text that, like the network it discusses, is multinodal and loops back on itself dynamically, working all the while to create, maintain and singularize itself. Circles that are actually spirals, as he slyly adumbrates under the discussion of the discovery of DNA and the structure of Deacon’s text.

And so, what is Deacon trying to do, and how does it relate to what Dyke is trying to do? The answer, we’re plurally taught to understand, is properly understood as a matter of constraint within complex dynamical systems far from equilibrium. So after a lot of loopy groundwork about situated knowledge and “ecologies of practice” and “investigative ecosystems” and a great deal of loosely, dynamically related detail we get yet another heuristic example, which I’ll let stand in as a ‘point’ for this post:

To move closer to issues of consciousness with another concrete example, why is it, we want to know, that Deacon’s book is so inhumanly tedious? Well, possibly it is so largely because of all the possible objections he can imagine to his theory. He’s probably better at identifying these possibilities than his potential critics are. Many of these possible critics don’t themselves appear as robustly singularized factishes, but only factishes in absentia. The intellectual defenses are waiting in the text to deal with them should they attack, just as the chemical defenses of a plant are on hand ready to deal with threats that never in fact materialize. But their absence is felt. I take it that I’ve just given a possible causal account of an apparent factish: Deacon’s prolixity. At any rate, the hypothesis that most absentials involve the modal characterization of constrained structure seems to me a live one.

A very, very sad story that.

Aggregate, Arrange, Assemble

Today I had an ambitious day. I described paper writing to my intro World History sections as a process of aggregation, arrangement and assembly similar to the formation of stars as they collect atoms, compact them to fusion and burst forth in light. Then I told them about the episode of “Trailer Park Boys” in which Ricky breaks into a house to pick out an engagement ring for Lucy (aggregation = research), swallows the ring so he won’t get caught by the cops and throws it up again once they’re gone (arrangement = analysis), then hands it to Lucy and says “So, you want to get married or something?” (assembly = writing).

We talked about what’s wrong with stealing the ring (this would be the ‘plagiarized’ paper) and whether making Ricky a Viking who ‘plundered’ rather than ‘stole’ it made a difference. We considered why Lucy might have preferred a more ritualized arrangement of their eventual assembly, concluding that in this case the value of ritual lay at least in part in its enactment of focused competence and commitment in making arrangement for the assembled couple’s needs. It’s about credibility. We all agreed that the same ring might be stolen, plundered, bought or fabricated, transported in one’s guts or a velvet box, delivered via slingshot or placement in a glass of champagne, with each permutation of aggregation, arrangement and assembly making a significant difference in the meaning and value of ‘the same’ ring.

I took out some nice artisan multigrain bread I had aggregated to myself earlier and ate some. We talked about the process of chewing and digestion whereby the previous arrangement of the bread is broken down, rearranged into more directly nourishing compounds and waste, and ultimately reassembled into poo and me. We laughed a bit about making sure that these two assemblages not become mixed, and considered the consequences of substituting Skittles for bread in one’s regular diet. We talked about the paper that would result from just vomiting the bread back up or pooping it out without nutritional processing.

They may not immediately have digested all this, but they were intrigued and I had lots of fun.

Word to your Mama

I had a little fun with my scifi reading circle last week. They were pretty cranky about Gibson’s Neuromancer (although they picked it), which wasn’t giving them a nice clean linear narrative or conventionally identifiable / likeable characters. I told them it was all about getting cool with the unfamiliar, a slow difficult process in contrast for example to dating, boinking and marrying the woman who reminds you most of your mother. (It was boys doing the most vocal kvetching.) They were stricken.

[Update: It occurs to me that in a roundabout way this is one answer to Tim Burke’s question in his current post about why we think critical thinking should be work, not fun, or why we are suspicious of people seemingly just having fun.]