“Man is born totally free, however he is all over in chains”Jean-Jacques RousseauAbstract & & IntroductionBuilding on Amartya Sens Nobel prize winning “Development as Freedom”, I make the case for our new, really liberal university– École 42– where trainees learn to be complimentary. In 2020, we are lastly prepared to welcome, develop and utilize a peer-to-peer (e)learning platform that empowers its students to discover what they think about important in life  Knowledge and info are the central resources of the emergent understanding society. What makes this epoch distinctly different from all predecessors is that there is substantially more equality of opportunity than ever previously, since cyberspace potentially empowers each person to recognize an indefinite number of free knowledge chances. With the right entrepreneurial state of mind, everybody can recognize, understand the opportunities.this and produce post develops personal freedom as the central leitmotiv of the 42 pedagogical method. I propose that the power of freedom – in its internal in addition to external sense – is what allows the private to make every effort and lead an excellent life. In this context, the Foucauldian principle of Epimeleia Heautou (to be able to take care of oneself) as well as swaraj (Sanskrit for the liberation from the inner worry that holds people back from realizing their capacity) are stimulated as two different methods to establishing a fully grown self that is mindful of the liberty and responsibility that features accepting ones totally free will. These 2 abstract teleological principles are subsequently complemented by other elements vital to the Supercool learning approach.In the last area of the text, I make a case for a brand-new post-industrial technique to education. The concept is to reveal that education has actually been shaped to satisfy the demand for well-adapted employees in standard business and not to create individuals able to create their own work. The larger part of our present educational practices have been designed throughout industrialization; thus, they follow the state of mind of mechanical efficiency and uniform workers performing standardized tasks. Todays understanding employees require a different skill and state of mind. They need to be able to work together in a group, be imaginative, flexible and conscious. They require to establish and accept a sustainable vision of their work and our typical future. In my view, 42 is the university which allows for dynamic demand driven, and thus fundamentally determined learning intended at endowing the learner to be free and choose the life and work they are passionate about.The flexibility to choose upon ones life is the most essential source of inspiration and wellness. When Rousseau wrote “Man is everywhere in chains”, what he implied is that many people do not pick their lives. They feel they have no “free choice”. They are doomed to have a hard time for survival and even the majority of those who have security and food are constrained by the dominant repressive social system to “accept their faith” and play their role instead of explore their dreams and recognize the way of living they want.Evolution continually experiments with originalities, and– even though we acknowledge that all imagination is constructed on the past (Lessig, 2004)– we believe that the universities (esp. high school & & university) and the instructional system as a whole (teaching techniques, curricula, grading and certification) are not concentrated on drawing out the greatest potential of the individual student, but stuck in an archaic industrial production of a labor force instead of educating people on living a fulfilling life. Not just that: access to education and the entire capitalist system of education fools the masses with illusions like the “American dream” while in truth the recreation of power takes place within elite circles just (Bourdieu 1988). We think that by utilizing the connecting forces of peer discovering we will bring to life a new educational motion– one that brings the chance to form finding out neighborhoods and to go through the process from beginner to master in the pace and style you want. An organization where you, the specific, choose what to discover and when to discover it. An organization in which knowing is satisfying and social  It is our mission to give favorable individual flexibility (Berlin, 1969) to the individuals. The flexibility to produce, identify and recognize learning chances on all topics and levels that will trigger the entrepreneurial spirit within each people. It is this entrepreneurial spirit that will have people deal with the vast obstacles of our time. It is this entrepreneurial spirit that will creatively deconstruct our current knowing measurements, objectives and practices and change them with a system that is much more social, human, and egalitarian, while at the very same time allowing for a degree of performance and individual liberty never ever seen before. By making use of social and interactive media for social knowing, we will open the true nature of the potential and essence of the understanding society.A very brief history of the evolution of learning technology”Books will soon be outdated in schools … It is possible to teach every branch of human knowledge with the movie. Our school system will be entirely altered in the next 10 years”Thomas Edison (1913 )Technology has constantly been a basic help for interaction and knowing, as it permits any literate individual to externalize and codify knowledge into details that can be utilized by learners at distant times and areas. Over several millennia mankind has developed learning innovations based on text, and one can argue that with the innovation of the printing press text-based knowing fueled a transformation in massification of education never seen prior to. However, one of the basic shortcoming of this revolution was (and still is) that it is based on industrially produced “one size fits all” textbooks. Hence, the single most definitive aspect for academic quality is class size, due to the fact that the details containers need to be individually unpacked and deliberated in order to be transformed into embodied knowledge.Great projections have been made about the impact of technologies, like the radio or tv, on our academic system. Both technologies have actually had their effect on our learning culture, however it was not as groundbreaking as expected, as they merely shifted the standard (among teachers, long past due) frontal mentor technique into a new medium. One can plausibly declare that tv in particular is the most dominant learning innovation, except it does not necessarily teach the subjects people want to know about. Moreover– and this is much even worse– the mediums message (McLuhan, 1964) is not to free however to “program” people to adhere to the system and be docile delighted consumers rather than creators and active learners. Finally, TV provides non-social info feeding, promoting individualization and egocentric thinking.Even more extensive enthusiasm has been spread amongst cyberphile educators relating to the capacity of the Internet to allow the worldwide availability and sharing of understanding. To date most e-learning institutions have actually been mere online doppelgängers of their offline equivalents [ 3] Research on technology development (Bates, 2000), particularly media, has actually revealed that when a brand-new technological medium becomes offered it is first used to reproduce the traditional practices. For example, the first films were tape-recorded stage plays. In a second stage, the brand-new possibilities of the medium are accepted and improved, but the company of the institutions remain the same. Hence (sticking with the film market), while the new computer-animated movies are exploiting all facets of moviemaking, they still follow the conventional institutionalized production and circulation scheme. When innovations really open their prospective to change culture and the way of life of its users, it is in the 3rd phase. It is through democratization taking place on online video platforms that we exploit the real transformative power of “moviemaking” and develop a “see for yourself” culture of peer production: a lifestyle where everyone co-creates and shares his/her experiences with the world.As specified, the educational institutions we find online up until now are still rooted in the old commercial paradigm, however we can already observe the brand-new culture of knowing. It is the huge wide variety of online knowledge sphere (online forum, blogs, and locations like Wikipedia) that makes up a highly complex adaptive system; the new complex academic ecosystem of the cyber agora (understanding marketplace) where the unique economies of understanding are imminently understood, practiced and established further by digital natives.We think that the time has actually come for an organization to empower learners to bank with and earnings from their entrepreneurial knowing endeavors. 42 sets out to become the institution where informal knowing ends up being formalized. We are working to formally codify your knowing by gathering details about your interests and level of comprehending distilled from you real imaginative knowing activities and the impression you entrusted your co-learners. It is our goal to supply this third-generation university– 42– to empower all learners to partner with peers to recognize opportunities to find out precisely what they wish to discover and develop up an understanding profile that certifies the finding out process.”Therefore the Master acts without doing anythingand teaches without stating anything.Things develop and she lets them come; things vanish and she lets them go.”Tao Te ChingWhen the German philosophy professor, Eugen Herrigel, inquired in the early 20th century to learn the teachings of Zen Buddhism, he was pleasantly informed that a person can not learn Zen. One can only learn one of the Zen arts and consequently come to find out to embody Zen. He consequently found out the art of Zen archery. It took him more than 2 years of laborious disciplined practice prior to he had the ability to strike his target over 30 meters away without aiming.We believe that the institution we produce has to be as varied and open as the students who cavort within. We believe that there are unlimited courses to knowledge and trying to guide them is to constrain and forge brand-new chains. We think that good practices will dominate naturally and that it needs to be our objective to supply an environment for democratic meritocracy.In the following paragraphs, I describe my understanding of favorable liberty as the main leitmotiv for education. I illustrate the essence of liberty as basic motivation for education by exploring the meaning of Epimeleia Heautou, the Greek practice of taking care of oneself, and swaraj, the Indian idea of finding external and inner liberation.While I do not think that the proposed motivations need to be made explicit in all 42 learning tasks and practices, we must promote their essence in everything we do.Swaraj– To liberate the Power of SelfIn the early hours of dawn a male goes into a room and, looking in a dark corner, believes he sees a long snake. He escapes from the space in panic. Later on, when the sun has lightened the room, he finds that his not-seeing caused him to mistake a coil of rope for a snake.This old Indian parable highlights perfectly how understanding (understanding of the true Being) makes us see better and consequently frees us from fear.So it is the unidentified, the dark, deep space of comprehending that triggers us to be afraid and either attempt to stop the fear by ending its cause or surrender our so-called faith to someone else who we think knows better. One is in worry of the unknown– or better that which is not comprehended– due to the fact that we can not prepare for the effect of whatever occasion it will trigger. Once we understood its Being we can affect and embrace our behavior.This flexibility of inner clarity and autonomous judgment has been named Swaraj in the Indian tradition. Swaraj is the force Mahatma Gandhi (1934) conceptualized as the spiritual energy source behind the Indian individuals struggle for independence. It is the realization of the significance of knowledge for self-confidence and self-realization that triggers the entrepreneurial spirit to obtain understanding chances and to develop sagacity.Epimeleia Heautou– To take care of oneselfFoucault (1983) introduces among his lectures in Berkeley by stating a story of the Greek scholar Hermotimus, who has been taught for the last 10 years by a fantastic thinker. The scholar is desperate, since the research studies have taken in all his wealth and he still has not learned what he aspires to. What he pursues is to find out to take care of himself (in Greek: Epimeleia Heautou). Foucault elaborates that one looks after oneself spiritually and physically, initially as an autonomous person and second as an individual within the department of labor and societal relations of civilization. 2 basic inspirations are analyzed to be fundamental: discovering about oneself and the world, as an end in itself. And discovering to be able to do something.What the Greeks called episteme– finding out about life and the understanding (making sense) of ones reality as such– is a recursive perpetual motivation for knowing (as self-development). It is this knowledge, described by Lombardo as “comprehending the huge image” and “deep learning”, that empowers critical thinking and reflexive capability, or as Giddens states, in allowing learners to (trans)form themselves into mature interdependent people (Harvey & & Knight, 1996 )and participate in cultural and political discourses as cultural citizens (Delanty, 2001). The second motivation is focused on concrete capabilities and understanding techniques to do something. This understanding was called techne (as in strategy) in ancient Greece. The resulting actions and benefits of techne understanding is what enables you to physically make it through (by producing economic worth). Thoreau (1910) gives us an excellent impression of how one can offer a (in his eyes) superb life in nearly complete isolation, devoid of civilization. His account Walden is a great example for a way of life where one is content alone, thus portraying the self-recognition and self-confidence element of looking after oneself. However, Thoreau illustrates a very eremitic viewpoint and most males will want to discover how to take care of themselves within society; therefore, this is what we invest the following paragraph on.Three pillars of taking care of oneself within society can be depicted. The first objective is inner flexibility, or liberation of the self-applied chains, while the third and second knowing motivations aim on external liberty or flexibility to master challenges outside ones self. Three categories of knowledge can be deduced:-LRB- 1) individual development– empowering self-realization through loss of fear and advancement of an inner locus of control;-LRB- 2) cultural and social citizenship (Delanty, 2001)– this understanding enables one to comprehend and master the complexities of public and personal political battle,( 3) and the last and potentially least important technological citizenship (Delanty, 2001)– the ability to include economic worth to society.The following area discusses the basically double nature of all these knowledge inspirations, described above as practice and understanding.Ever-changing understanding– Or why to pursue comprehending”In a fight there can be no flaw” is an old samurai saying highlighting the true believe that, when taken part in a performance, there is not a second to think of what to do next; no time at all to analyze and show. There is no time at all to understand– just to act.We think that all learning includes going from a Janus-like dichotomy of establishing understanding and useful exploring to the harmony of mastering a subject. The essence of real proficiency nevertheless is fluid and masters understand that all understanding evolves and morphs by being embodied in the minds of its bearers. This is the WuJi of Chinese viewpoint, or Japanese Zen, which is equivalent to the Hegelian principle of essence.For Hegel, all human company was divided in 2 classifications. Many of what we enact and perceive is our mere existence; we consume, sleep, wash etc. Presence is the mechanical, profane element of our lives. What actually matters is understanding the non-perishable ideas that form the basis of the ideals our company believe in, due to the fact that it is these memes that really make up the essence4 or the ultimate reason of the world.Hence, what appears essential when proposing flexibility as the motivation for learning is that thus discovering is not about having knowledge but about understanding and consequently having the ability to entrepreneurially select and live ones vital opportunities. In order words, it is to create and determine the ideal opportunities for oneself by understanding the vital logic behind their existence, and to be able to recognize them by contextualizing them with ones life as a whole.I discover what I wish to learn”… the human animal is a discovering animal; we like to discover; we are great at it”John Holt (1980 )We believe that as soon as education is comprehended as finding out to make life more wonderful (rather than to meet expectations, etc.), natural interest becomes an all-inclusive intrinsic motivation for self-directed learning. Subsequently, our company believe it is the learner who knows best and should decide what to discover. Or in Holts words: “Since we can not understand what knowledge will be most needed in the future, it is senseless to try to teach it ahead of time. Rather, we ought to attempt to turn out individuals who love learning so much and find out so well that they will be able to find out whatever needs to be learned.” (Holt, 2007)In this sense, 42 remains in line with the de-schooling, unschooling, contemporary or complimentary school movements.Why teach for free?At 42 all finding out opportunities are free of charge. Learner share their knowledge as instructors. What inspires the instructors to dedicate their time and effort? There are 2 crucial motivations: It is hardly news that “by teaching we are discovering” (mentioned by Seneca two thousand years ago) but potentially a lot more pertinent as an “reward” for mentor Martin specified gain in the three higher components Maslows pyramid of needs (3: social love & & belonging, 4: esteem & & confidence, and 5: growth through self-actualization) as being substantially promoted by teaching as the act of sharing understanding and coaching learners.More concretely, like a blogger, the instructor is constructing up a credibility. People with excellent credibilities will be used chances based on the trust created by the wide variety of assessments and enacted understanding activities.Qualitative and Discrete Performance MeasuresAt 42 there are no tests to pass. We believe that what is comprehended brings one to the next level; thus, progress is shown through further knowing and mentor activities in particular. The peer learners and instructors are encouraged to share their impression of the level of understanding and give social feedback; both meant to be primary a positive recommendation for concrete enhancements and referrals to additional learning resources. Due to the fact that 42 collects all sorts of details about the learning efforts, an additional point of view is made up of the landscape of finding out activities.”The future is not set. There is no fatebut what we produce ourselves.”The TerminatorWe desire 42 to end up being a fertile ground where future generations pick to collaborate, picture and engineer the knowledge that produces our future, due to the fact that we think that it is up to each resident to choose and create the values and perfects upon which our future is construct. Durkheim felt that the excellent accomplishment of modernity is “the possibility to dynamically distinguish and elaborate values” (Welsch, 1998). It is in this spirit that we want to close our pamphlet.Different from the natural laws of the real world, the perceived life-world (Habermas) of the person is built through their knowledge. It is hence in the hands of understanding entrepreneurs to creatively deconstruct and recombine existing concepts about social reality in order to cultivate ingenious enhancing methods of living. These concept systems that make up the structure bricks of our culture have actually been conceptualized as memes. A meme, as originally specified by Richard Dawkins, is “an unit of cultural transmission, or an unit of imitation”. Thus, what we see is a new kind of learner. One who does not take in knowledge however is utilized to perceive memes (or details) and then comment, edit and expand it. Therefore engaging with it, making it part of themselves, of their identity, by expressing and defining their relationship with the matter. As Tapscott and Williams put it: “this new generation of prosumers deals with the world as a place for production, not consumption. This new way of learning and connecting methods they will treat the world as a phase for their own innovations” (Tapscott & & Williams 2006). This is our inspiration at 42: Liberating people from the dogma of consuming understanding and promote deep “broad view” learning (Lombardo, 2000) that motivates the private to take obligation for their life, produce their dream and be pragmatic and imaginative in pursuing it.Living and discovering the 42 design implies imaginative learning that empowers individuals to know more about themselves, how to relate to others, and how to make a living.Living and learning the 42 design implies pursuing favorable individual liberty and entrepreneurially embracing lifes journey as a series of discovering opportunities.Benkler, Y. (2006 ). The Wealth of Networks: How Social Production Transforms Markets and Freedom. New Haven, CT: Yale University Press.Berlin, I. (1969 ). Four Essays on Liberty. Oxford: Oxford University Press.Bourdieu, P. (1988 ). Homo academicus. Stanford, CA: Stanford University Press.Dawkins, R. (1976 ). The Selfish Gene. Oxford: Oxford University Press.Delanty, G. (2001 ). Challenging Knowledge: The University in the Knowledge Society. Buckingham [England]; Philadelphia, PA: Society for Research into Higher Education & & Open University Press.Foucault, M. (1983 ). The Culture of the Self. Berkeley Language Center– Speech Archive SA 1456, retrieved March 12, 2008 from http://www.lib.berkeley.edu/MRC/audiofiles.html#foucaultGandhi. (1944 ). Hind Swaraj or Indian Home Rule. Ahmedabad: Navajivan Pub. House.Habermas, J. (1978 ). Understanding and Human Interests (2nd [English] ed.). London [and so on.]: Heinemann Educational.Harvey, L., & & Knight, P. (1996 ). Changing Higher Education. Buckingham [England]; Bristol, PA: Society for Research into Higher Education: Open University Press.Herrigel, E. (1989 ). Zen in the Art of Archery. New York City: Vintage Books.Hippel, E. v., & & Sloan School of Management. (1999 ). Toolkits for User Innovation: The Design Side of Mass Customization. Cambridge, MA: Sloan School of Management, Massachusetts Institute of Technology.Holt, J. (1977 ). Growing Without Schooling (pp. v.). Boston: Holt Associates.Holt, J. (1980 ). A Conversation with John Holt; Interview by Marlene Bumgarner. Recovered March 12, 2008 from http://www.naturalchild.org/guest/marlene_bumgarner.htmlIllich, I. (1971 ). Deschooling Society ([ First ed.). New York City: Harper & & Row.Lessig, L. (2004 ). Imagination Always Builds on the Past. Retrieved March 10, 2008 from http://www.youtube.com/watch?v=O0xQplM4Tn0Lombardo, T. (2007 ). The Pursuit of Wisdom and the Future of Education [Electronic Version] Obtained May 28, 2007 from http://www.mcli.dist.maricopa.edu/dd/wisdom05/pursuit_of_wisdom.pdf.Martin, J.-P. (1985 ). Vorschlag eines anthropologisch fundierten Curriculums für den Fremdsprachenunterricht. Tübingen: Narr.McLuhan, M. (1964 ). Understanding Media: The Extension of Man. Canada: McGraw-Hill. Rosenberg, M. B. (2003 ). Life-Enriching Education: Nonviolent Communication Helps Schools Improve Performance, Reduce Conflict, and Enhance Relationships (1st ed.). Encinitas, CA: PuddleDancer Press.Rousseau, J.-J. (1954 ). The Social Contract. Chicago: H. Regnery Co.Seneca, L. A., & & Motto, A. L. (1985 ). Seneca, Moral epistles. Chico, CA: Scholars Press.Senges, M. (2007 ). Understanding Entrepreneurship in Universities: Practice and Strategy when it comes to Internet-based Innovation Appropriation. UOC, Barcelona.Sloterdijk, P. (1999 ). Ödipus oder Das zweite Orakel: Wyk auf Föhr: Supposé.Spinosa, C., Flores, F., & & Dreyfus, H. L. (1997 ). Divulging New Worlds: Entrepreneurship, Democratic Action, and the Cultivation of Solidarity. Cambridge, MA: MIT Press.Tapscott, D., & & Williams, A. D. (2006 ). Wikinomics: How Mass Collaboration Changes Everything. New York City: Portfolio.Thoreau, H. D. (1910 ). Thoreaus Walden. New York [and so on.]: Longmans, Green, and Co. 1 As long as they find peers to coordinate with. For topics that can not be taught through a computer system 42 will supply the possibility to meet peers offline.2 By social we mean that it depends on you to co-create a group of students thinking about the same subject or to find out and enter with an existing group.3 The current gamers have made only minimal attempts to empower learners to use the Internet to end up being mindful individuals and factors of the noossphere.4 In Hegels terms the holy essence.
We think that by using the linking forces of peer learning we will offer birth to a brand-new educational movement– one that brings the opportunity to form discovering neighborhoods and to go through the process from newbie to master in the pace and design you want. An institution where you, the individual, choose what to find out and when to learn it. It is our objective to provide this third-generation instructional organization– 42– to empower all learners to team up with peers to recognize opportunities to learn exactly what they want to build and discover up an understanding profile that licenses the discovering process. One can only learn one of the Zen arts and thereby come to find out to embody Zen. In order words, it is to develop and recognize the right chances for oneself by understanding the important reasoning behind their presence, and to be able to recognize them by contextualizing them with ones life as a whole.I learn what I desire to find out”… the human animal is a finding out animal; we like to discover; we are excellent at it”John Holt (1980 )We believe that when education is comprehended as learning to make life more wonderful (rather than to meet expectations, etc.), natural interest becomes a comprehensive intrinsic inspiration for self-directed learning.