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These files are maintained strictly for historical reference, research, and recordkeeping purposes, and the content has not been altered or updated since archiving. Content on this site may not meet current digital accessibility standards. If you require an alternative, accessible format of any information found on this site, please contact Bruce Jones, bjones@ucsd.edu to request an accommodation.
Mike - I can relate to a LOT of trouble. Both notions are used in many different ways in the contexts of development and learning. A few weeks ago, during Vygotsky Summer School, Gennadiy Kravtsov and I had a long conversation about my cross-cultural research on reflection or as you say "reflexia". He talked about reflection/reflexivity in the context of "self-consciousness" and we discussed reflexivity as a condition for the development of self-consciousness. He believes that the notion of "self-consciousness" ( that I distinguish from reflexivity) was never developed fully in cultural-historical tradition. Knowing that there is still lack of bridge between Russian and the rest of the world cultural-historical research, I wanted to learn whether there are studies that connect reflection ( "reflexia") and self-consciousness. It is interesting that you mentioned both "reflexia" and "self-consciousness' in the context of meta-cognition. It seems to me that learning activity theory conceptualized reflection as a metacognitive process, although Vygotsky never discussed it as a cognitive, or metacognitive process. There is also an important language difference, Russian language doesn't have an everyday use of the word reflection, it only exists as a philosophical or psychological notion. Part of this conversation was discussion of the nature of higher psychological functions. I am still puzzled with what Vygotsky meant by function ( Seth Chaiklin and I posed this question in 2002 and as we discussed recently and are still looking for an answer...:-), but Gennadi and I believe that reflection and will are not higher psychological functions. We are in the process of developing a proposal for the ISCAR symposium on these issues. In any case, I was just wondering if there are studies on the development of self-consciousness and/or reflexivity that are not necessarily rooted in Russian philosophical thought. As you can see, I am in the state of questioning, so directions for further questioning will be highly appreciated. Elina On Thu, Jul 29, 2010 at 7:49 PM, mike cole <lchcmike@gmail.com> wrote: > Elina-- > > I spent a great many sessions with Russian grad students who were > interested > in this issue. We had a LOT of trouble with the fact that there seem to be > a > whole lot of words that appear to refer in overlapping ways with > "self-consciousness." Terms in the family of reflectivity, reflexivity > came > up a lot among the Russian students, but they were trying hard to figure > out > what the right English words were for whatever Russian term was being used. > Not just "samo-soznanie" was used in their conversations as well, with > meta-cognition slipping in along with "reflexia." > > I am unsure what to suggest. What is occasion for the question? > mike > > On Thu, Jul 29, 2010 at 9:14 AM, Larry Purss <lpscholar2@gmail.com> wrote: > > > Elina > > > > I wanted to express my appreciation of the quote you sign off with by > > Tagore. It captures the central imperative of foregrounding context > and > > traditions in the emergence of self-consciousness [the string] BUT that > > without the string there is no violin. > > I find myself often reflecting on the implications this perspective > > elaborates. > > > > One suggestion I would like to suggest on the emergence of > > self-consciousness is Andy's vimeo podcast on the Historical roots of > > cultural-historical theory. [Hegel is central] > > > > Larry > > On Thu, Jul 29, 2010 at 6:23 AM, Elina Lampert-Shepel > > <ellampert@gmail.com>wrote: > > > > > Hi, everyone, > > > I would appreciate if anyone can recommend publications on > > > self-consciousness in cultural-historical tradition. I am interested in > > any > > > references on this issue. > > > Thanks in advance, > > > Elina > > > > > > -- > > > I have on my table a violin string. It is free. I twist one end of it > and > > > it > > > responds. It is free. But it's not free to do what a violin string is > > > supposed to do - to produce music. So I take it, fix it in my violin > and > > > tighten it until it is taut. Only then is it free to be a violin > string. > > > -Sir Rabindranath Tagore > > > _______________________________________________ > > > xmca mailing list > > > xmca@weber.ucsd.edu > > > http://dss.ucsd.edu/mailman/listinfo/xmca > > > > > _______________________________________________ > > xmca mailing list > > xmca@weber.ucsd.edu > > http://dss.ucsd.edu/mailman/listinfo/xmca > > > _______________________________________________ > xmca mailing list > xmca@weber.ucsd.edu > http://dss.ucsd.edu/mailman/listinfo/xmca > -- I have on my table a violin string. It is free. I twist one end of it and it responds. It is free. But it's not free to do what a violin string is supposed to do - to produce music. So I take it, fix it in my violin and tighten it until it is taut. Only then is it free to be a violin string. -Sir Rabindranath Tagore _______________________________________________ xmca mailing list xmca@weber.ucsd.edu http://dss.ucsd.edu/mailman/listinfo/xmca