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[Xmca-l] Re: Further Reflections on Imagination

I have two similar messages but no attached !
      From: mike cole <mcole@ucsd.edu>
 To: "eXtended Mind, Culture, Activity" <xmca-l@mailman.ucsd.edu> 
Cc: "eXtended Mind, Culture Activity" <xmca@potpourri.ucsd.edu> 
 Sent: Monday, 8 December 2014, 9:00:28
 Subject: [Xmca-l] Re: Further Reflections on Imagination
Thanks, Larry. A fuller account of the discussion about Suvorov's ideas
concerninging imagination and thought can be found in the attached. I am
continuing with colleagues to explore these issues and all input is
welcomed. Suvorov and the entire topic of education of the blind-deaf have
become controversial topics in Russia.

PS-- Anyone who would like work on the wiki and build their own narratives,
for example, around xmca, should contact me at mcole@ucsd.edu. We have a
tad of technical help for anyone so inclined and there is more than enough
work to be done!  For at least the immediate future, improving the
discursive infrastructure of xmca is a priority, but I personally will be
spending time on the wiki welcome collaboration.

On Sun, Dec 7, 2014 at 7:49 PM, Larry Purss <lpscholar2@gmail.com> wrote:

> I am posting a note from an article co-written by David Bakhurst and Carol
> Padden, which I have accessed from the WIKI on the history of XMCA. The
> article is "The Meshcheryakov Experiment: Soviet Work on the Education of
> Blind-Deaf Children.
> The article is fascinating [especially read in the context of the Wiki]
>  and the current discussion on Nicaraguan sign language.
> However, the quote I'm presenting is drawing attention to the role of
> *imagination*
> The note concludes with the observation that the blind-deaf individual's
> conception of the world is NOT qualitatively distinct from that of sighted
> and hearing persons in virtue of its RELIANCE ON THE IMAGINATION.  The
> article elaborates this position
> 1 See Suvorov (1983 (trans. 1983-I), 1988) and Sirotkin (1979). (Note that
> the translation of Suvorov 1983,
> which is devoted to the concept of imagination, is eccentric. Throughout,
> the Russian “voobruzzhenie” is
> translated not as “imagination” but as “representation”. Although this
> helps convey the richness of the
> Russian word not shared by its usual English equivalent, it obscures an
> important polemical point. One of
> Surovov’s aims is to argue that the formation of any image or
> representation of reality involves the creative
> exercise of imagination, and hence that the blind-deaf individual’s
> conception of the world is not *qualitatively*
> distinct from that of the sighted and hearing person in virtue of its
> reliance on the imagination.

It is the dilemma of psychology to deal with a natural science with an
object that creates history. Ernst Boesch.