Sense-Making

Immediately following the Bangkok Ratchaprasong Bombing incident in 2015, Twitter and web forum ‘Pantip’ became key avenues for the public to communicate and seek information to help make sense of a senseless situation. During critical periods of the crisis, media organizations’ Twitter account and online news were the main sources of information. The purpose of this study is to understand the relationship between online news coverage and the public sphere in social media contributing to the collective “sense-making” during a violent crisis. This case study is based on content analysis of Twitter, web forum "Pantip" and five news websites nine days after the bomb
blast at Ratchaprasong intersection. The results will demonstrate that online news and social media public sphere can play a vital role in collective “sense-making” during crises and the emotional pattern change is influenced by news coverage. Journalists play an important role as information seekers and fact distributor, while the online public sphere is used to gather information, discuss possible reasons behind the bomb attack, and crowdsource efforts to find the suspect. If news
coverage can provide the necessary information, confusion and panic is likely to decrease. Thus, the study expands on the suggestion of the model of participatory process between collective online communities and journalists in times of crises to foster a more effective “sense-making” process.

Este trabajo propone cuatro dimensiones para el estudio sobre las temáticas de la comunidad y el sentido en dos importantes exponentes de la Teoría Sociológica Contemporánea, A. Giddens y J. Habermas. Primero, la modernidad de la comunidad en la perspectiva de los autores denominados clásicos. Segundo, las intersecciones y diferencias en las teorizaciones de ambos autores sobre el sentido. Tercero, el desarrollo teórico de los conceptos de comunidades reflexivas en Giddens y comunidad de comunicación en Habermas. Cuarto, las distintas posiciones y propuestas de uno y otro acerca de la relación entre la comunidad, el sentido y la modernidad.

A complexity-friendly, SenseMaker-based approach to understanding how to build sustainable livelihoods and communities in conditions of high uncertainty and change. The tool also detected underlying attitudinal change among participants in UNDP Yemen programmes.

Artikkel annab ülevaate narratiivteraapia teoreetilistest alustest ja selle meetodi kasutamisest seoses kehakuvandi  kujunemisega  teisme- ja noorukieas. See on kirjutatud sooviga aidata kaasa teooria ja praktika lõimimisele kliinilises ja rakenduslikus sotsiaaltöös. Ülevaade põhineb narratiivteraapia kasutamise juhistel ja kirjandusallikatel, ühtlasi on artiklis kirjeldatu ka minu doktoriõpingute teema.
Tutvustan analüüsi aluseks olevat teaduskirjandust ja materjale narratiivteraapia kohta, alustades selle poststrukturalistliku teraapiameetodi kõige üldisemast raamistikust ning liikudes kitsamate kehakuvandit puudutavate alateemadeni. Narratiivteraapia põhimõtteid saab kasutada nii töös inimestega, kellel on moonutatud arvamus oma välimusest (nn keha düsmorfiline häire) kui ka näiteks kaasasündinud rindkere moonutusega inimeste puhul: mõlemal juhul võib tulla kõne alla kas kirurgiline või mittekirurgiline korrektsioon. Jättes kõrvale meditsiinilised sekkumised, analüüsin oma uurimistöös nii kirjandusest pärinevaid kui ka teraapia eri osapooltelt (noorukid ise, nende pered, terapeudid ja arstid) kogutud andmeid selle kohta, kuidas narratiivteraapia soodustab positiivse kehakuvandi kujunemist teismelistel ja noorukitel, võttes arvesse ka teraapias osalevate noorte sotsiaalkultuurilist konteksti. Kuna narratiivteraapia põhimõtteid saab kasutada igasuguse nõustamise puhul, siis pakuvad artikli järeldused huvi lugejatele, kes soovivad rohkem teada saada sellest lähenemisviisist ja selle kasutamise võimalustest rakenduslikus sotsiaaltöös.

What makes it possible to affect one another, to move and be moved by another person? Why do some of our encounters transform us? The experience of moving one another points to the inter-affective in intersubjectivity. Inter-affection is hard to account for under a cognitivist banner, and has not received much attention in embodied work on intersubjectivity.

I propose that understanding inter-affection needs a combination of insights into self-affection, embodiment, and interaction processes. I start from Michel Henry’s radically immanent idea of self-affection, and bring it into a contrastive dialogue with the enactive concepts of autonomy and (participatory) sense-making. I suggest that the latter ideas can open up Henry’s idea of self-affection to inter-affection (something he aimed to do, but did not quite manage) and that, in turn, Henry’s work can provide insights into under-explored elements of intersubjectivity, such as its ineffable and mysterious aspects, and erotic encounter.

The dissertation examines the process one urban K-5 charter school undertook to implement the WIDA English Language Development (ELD) Standards currently used in 36 states in the WIDA Consortium.  The study covers the period of one semester.  Utilizing a descriptive case study approach, the study describes a complicated process of implementing the WIDA ELD standards highlighting the sense making teachers use to understand what it means to implement WIDA ELD standards and what it looks like in their daily instruction.  Data have been collected digitally through video recordings of lessons by EL teachers and general education teachers co-planning and co-teaching together, accompanying lesson plans and other artifacts, semi-structured interviews as well as the review of school documents and other artifacts relating to the WIDA ELD standards implementation.  This dissertation challenged the assumption that implementing educational policy is similar to implementing a clearly defined evidence-based practice and highlights an organic, context-responsive process with individual and collective sense making at the heart of it.  The conclusions of this study are: a) Implementing WIDA ELD standards is an organic, contextual process which requires individual and collective sense-making; b) The ambiguous and generative nature of the WIDA ELD standards adds another layer of work to create their own set of standards which forces teachers to create shortcuts; c) Both content and EL teachers need coaching, dedicated time for collaboration and leadership support to maintain the focus on language among competing agendas.

This study conducts an epistemological and contextual discourse analysis of the idea of knowledge in the philosophy of the 20th century. The main key stones of this work are as follows: the identification of the essential characteristics indicating the ontological genesis of
the existing crisis of epistemological and ethical foundations; consideration of the main distinctive features of knowledge interpretation in epistemology and contextualism as a possible
knowledge production instrument; study of the possibility of restoring an integral picture of the world based on phenomenological ontologies; study of possibilities in the language domain from a hermeneutical point of view in the light of the resolution of epistemological contradictions.
For all people interested in modern philosophy.

The Concept of a Change of an Enterprise Strategy

The paper presents the concept of a change of an enterprise strategy. Nowadays enterprises operate in a very turbulent, dynamic and changeable environment. These features of the environment result in the necessity to constantly observe changes which take place in the enterprise environment, and skillfully predict the direction of those changes in the future and adjust to them in order to stay on the market. We may say that enterprises must be ready to change their strategies in order to keep up with fast changes in environment.

"ABSTRACT:
    This study assumes the subject's pursuit of meaning is generally incapacitating and should be suspended. It aims to demonstrate how such a suspension is theoretically accomplished by utilizing Lacan's formulae of sexuation integrated with his work in discourse theory and topology.
    Part I places this study into context by examining scholarship from the established fields of hermeneutics, phenomenology, (post)structuralism, aesthetic theory and psychoanalysis in order to extract out their respective theory of meaning. These theories reveal that an historical struggle with meaning has been underway since the Reformation and reaches near crisis proportions in the 20th century. On the one hand this crisis is mollified by the rise of Heideggerian-Gadamerian hermeneutical phenomenology which questions traditional epistemological approaches to the text using a new ontological conceptualization of meaning and a conscious rejection of methodology. On the other hand this crisis is exacerbated when the ubiquitous nature of meaning is itself challenged by (post)structuralism's discovery of the signifier which inscribes a limit to meaning, and by the domains of sense and nonsense newly opened up by aesthetic theory. These historical developments culminate in the field of psychoanalysis which most consequentially delimits a cause of meaning said to be closely linked to the core of subjectivity.
    Part II extends these findings by rigorously constructing out of the Lacanian sexuated formulae a decidedly non-hermeneutical phenomenological approach useful in demonstrating the sexual nature of meaning. Explicated in their static state by way of an account of their original derivation from the Aristotelian logical square, it is argued that these four formulae are relevant to basic concerns of textual theory inclusive of the hermeneutical circle of meaning. These formulae are then set into motion by integrating them with Lacan's four discourses to demonstrate the breakdown of meaning. Finally, the cuts and sutures of two-dimensional space that is topology as set down in L'étourdit are performed to confirm how the very field of meaning is ultimately suspended from a nonsensical singular point known in Lacanian psychoanalysis as objet a. The contention is that by occupying this point the subject frees himself from the debilitating grip of meaning."

This article surveys and synthesizes dynamic systems models of development from biology, neuroscience, and psychology in order to propose an integrated account of growth, learning, and behavior. Key to this account is the concept of self-differentiation or symmetry-breaking. I argue that development can be understood as a cascade of symmetry-breaking events brought about by the ongoing interactions of multiple, nested, nonlinear dynamic systems whose self-organizing behaviors gradually alter their own anatomical conditions.

""In this article, I sketch an enactive account of autism. For the enactive approach to cognition, embodiment, experience, and social interaction are fundamental to understanding mind and subjectivity. Enaction defines cognition as sense-making: the way cognitive agents meaningfully connect with their world, based on their needs and goals as self-organizing, self-maintaining, embodied agents. In the social realm, the interactive coordination of embodied sense-making activities with others lets us participate in each other's sense-making (social understanding = participatory sense-making). The enactive approach provides new concepts to overcome the problems of traditional functionalist accounts of autism, which can only give a piecemeal and disintegrated view because they consider cognition, communication, and perception separately, do not take embodied into account, and are methodologically individualistic. Applying the concepts of enaction to autism, I show:
(1) How embodiment and sense-making connect, i.e., how autistic particularities of moving, perceiving, and emoting relate to how people with autism make sense of their world. For instance, restricted interests or preference for detail will have certain sensorimotor correlates, as well as specific meaning for autistic people.
(2) That reduced flexibility in interactional coordination correlates with difficulties in participatory sense-making. At the same time, seemingly irrelevant “autistic behaviors” can be quite attuned to the interactive context. I illustrate this complexity in the case of echolalia.
An enactive account of autism starts from the embodiment, experience, and social interactions of autistic people. Enaction brings together the sensorimotor, cognitive, social, experiential, and affective aspects of autism in a coherent framework based on a complex non-linear multi-causality. This foundation allows to build new bridges between autistic people and their often non-autistic context, and to improve quality of life prospects."""

uncorrected pre-print/view proof.
please cite the published essay: https://www.popularinquiry.com/s/Popular-inquiry_Vol8_2021_4_Sorokin_up1.pdf
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Arguably, our (post)modern age engenders suspicion and (explanatory) uncertainty, prompting epistemic instability, eroding veracity conditions and causing rational skepticism and distrust. This throws into sharp relief the leading pathologizing or stigmatizing scholarly evaluation of the practice of conspiracy theorizing. Especially insofar as the proliferation and stratification of competing (and power-differentiated) stories and knowledge representations are concerned. In challenging the validity of such conventional wisdom, this multidisciplinary essay broadly follows the critical "particularist" philosophical perspective. I will highlight the doubly collaborative activity underscoring digital conspiracism: The Latin etymology of "to conspire" ("to breathe together") and the storytelling dimension of "to plot" ("plotting a story"). Two notions will be introduced: contra-plotting and plotters of suspicion. Both elaborate on the ubiquitous role of narrative, for plotting necessitates an indefinitely expanding "middle" communally self-reproduced through "continual interpretation" --precluding the final acceptability of any resolution (sections 1-2). The third section offers an illustrative qualitative analysis of 'natural' discursive data. The sample of forum posts on the MS Estonia's catastrophic shipwreck is taken from the bilingual (Estonian-English) conspiracy forum Para-Web and broader (motif and theme-oriented) plotting tendencies are identified. The essay concludes with some summarizing thoughts and suggestions for further research (section 4).

From his earliest work forward, Merleau-Ponty attempted to develop a new ontology of nature that would avoid the antinomies of realism and idealism by showing that nature has its own endogenous sense which is prior to reflection. The key to this new ontology was the concept of form, which he appropriated from Gestalt psychology. However, Merleau-Ponty struggled to give a positive characterization of the phenomenon of form which would clarify its ontological status. Evan Thompson has recently taken up Merleau-Ponty’s ontology as the basis for a new, “enactive” approach to cognitive science, synthesizing it with concepts from dynamic systems theory and Francisco Varela’s theory of autopoiesis. However, Thompson does not quite succeed in resolving the ambiguities in Merleau-Ponty’s account of form. This article builds on an indication from Thompson in order to propose a new account of form as asymmetry, and of the genesis of form in nature as symmetry-breaking. These concepts help us to escape the antinomies of Modern thought by showing how nature is the autoproduction of a sense which can only be known by an embodied perceiver.

The enactive approach is a growing movement in cognitive science that replaces the classical computer metaphor of the mind with an emphasis on biological embodiment and social interaction as the sources of our goals and concerns. Mind is viewed as an activity of making sense in embodied interaction with our world. However, if mind is essentially a concrete activity of sense-making, then how do we account for the more typically human forms of cognition, including those involving the abstract and the patently nonsensical? To address this crucial challenge this collection brings together new contributions from the sciences of the mind that draw on a wide variety of disciplines, including psychopathology, phenomenology, primatology, gender studies, quantum physics, immune biology, anthropology, philosophy of mind, and linguistics. This book is required reading for anyone who is interested in how the latest scientific insights are changing how we think about the human mind and its limits.

A significant part of modern crises management and crisis communication research is based on a normative research tradition aiming at anticipating future crises and developing crisis management plans that fit the scenarios (cf. Johansen & Frandsen, 2007; Coombs, 2007). In recognition of the limitations of this  pproach and the organizations' inability to foresee all potential crises in a world of constant change, the concept of resilience is starting to gain ground in crisis studies (cf. Weick & Sutcliff, 2007; Somers, 2009; Powley, 2009). This increased interest in resilience  an be traced back to a discussion initiated by Wildavsky (1988),  oncerning whether organizational crises is best handled reactively by anticipating and planning in relation to potential crises, or whether to work with the organization reactive abilities when the crisis has manifested itself. This discussion has not diminished its  urrency in light of the global financial crisis and the crisis rhetoric that follows, therefore, it is still discussed in scientific literature how crises are handled in the best possible way (cf. Weick & Sutcliff, 2007). Nevertheless, in literature, resilience is often taken for granted as a distinct characteristic of the organizational system which can be activated and used whenever necessary, with little reflection on how it got there in the first place. Thus the purpose of this paper is to investigate 1) which understanding of the phenomenon of resilience that characterizes the crisis field anno 2012, and 2) discuss the phenomenon of resilience from a communicational perspective.

Radical and autopoietic enactivists disagree concerning how to understand the concept of sense-making in enactivist discourse and the extent of its distribution within the organic domain. I situate this debate within a broader conflict of commitments to naturalism on the part of radical enactivists, and to phenomenology on the part of autopoietic enactivists. I argue that autopoietic enactivists are in part responsible for the obscurity of the notion of sense-making by attributing it univocally to sentient and non-sentient beings and following Hans Jonas in maintaining a phenomenological dimension to life-mind continuity among all living beings, sentient or non-sentient. I propose following Merleau-Ponty instead, who offers a properly phenomenological notion of sense-making for which sentience is a necessary condition. Against radicalist efforts to replace sense-making with a deflationary, naturalist conception of intentionality, I discuss the role of the phenomenological notion of sense-making for understanding animal behavior and experience.

A proposal for the biological grounding of intrinsic teleology and sense-making through the theory of autopoiesis is critically evaluated. Autopoiesis provides a systemic language for speak- ing about intrinsic teleology but its original formulation needs to be elaborated further in order to explain sense-making. This is done by introducing adaptivity, a many-layered property that allows organisms to regulate themselves with respect to their conditions of viability. Adaptivity leads to more articulated concepts of behaviour, agency, sense-construction, health, and tem- porality than those given so far by autopoiesis and enaction. These and other implications for understanding the organismic generation of values are explored.

The paper discusses two recent approaches to schizophrenia, a phenomenological and a neuroscientific approach, illustrating how new directions in philosophy and cognitive science can elaborate accounts of psychopathologies of the self. It is argued that the notion of the minimal and bodily self underlying these approaches is still limited since it downplays the relevance of social interactions and relations for the formation of a coherent sense of self. These approaches also illustrate that we still lack an account of how 1st and 3rd person observations can fruitfully go together in an embodied account of disorders of the self. Two concepts from enactive cognitive science are introduced, the notions of autonomy and sense-making. Based on these, a new proposal for an enactive approach to psychopathologies of the self is outlined that integrates 1st and 3rd person perspectives, while strongly emphasising the role of social interactions in the formation of self. It is shown how the enactive framework might serve as a basis for an alternative understanding of disorders of the self such as schizophrenia, as a particular form of socially constituted self-organisation

This paper crosses the borders of human geography to bring back two related bodies of work from experimental psychology that investigate, in an unusual and refreshingly precise way, long-standing human geographical concerns with tem-porality, place and subject formations, meaning-making and well-being. It is argued that the traffic of ideas and empirical findings between human geography and experimental psychology can be mutually profitable if, and only to the extent that, it encompasses a sustained epistemological, methodological and political critique of the disciplinary practices that have yielded those ideas and findings.

The present theoretical paper explores the narrative storytelling dimension of conspiracy theorizing. After a careful review of recent scholarly literature on conspiracy theories (section 1), it is argued that two mutually reinforcing aspects of the notion might have remained to some extent undertheorized: (1) whether "conspiracy theory," following conspiracy proper, also retains the collaborative quality of the latter (the Latin etymology of "to breathe together"); (2) consequently, whether such "theorizing" can be claimed as being the 'second-order' explicitly narrative manifestation of the plotting in conspiracy proper (to plot as in plotting a story). Toward these aims, and in consulting conspiracy theory research and narrative studies, tentative terminology is proposed and some empirical observations are undertaken based on the Estonian-English conspiracy forum Para-Web (section 2).

Key-words: conspiracy theory, (alt-)narrative, sense-making, (contra-)plotting, co-elaboration.

This conceptual paper problematizes a distinction between meaning-making and sense-making as activities that support learning. In framing this distinction, various theoretical perspectives on sense-making are introduced from a range of disciplines that have direct implication for the ongoing development of the digital environment designed specifically to support learning. The digital environment is replete with choices that enable communication, information-seeking, knowledge sharing, computation, and learning – all made possible by a diversity of technologies. Semantics have a significant computational role in this environment and making sense of it, amidst constantly emerging capabilities, represents opportunities for innovation as well as challenges for digital learning. While meaning-making has a pivotal role in knowledge construction in this environment it is argued that sense-making often precedes it, thereby indicating a specific role for sense-making technologies.

Across many approaches to media studies, little has been done to understand how the various aspects of men and women's involvement with media products coalesce.  A narrow focus on gender differences perpetuates a conceptualization of people as always man or woman, determined by biological, religious, psychoanalytical, societal, and/or cultural definitions.  The deficit indicates a need for comprehensive studies to explore the whats, hows and whys of men’s and women's engaging with media products that were either meant for them or for the other gender.     
    The problem of focusing on gender differences is related to the problem of how people’s engaging with the media has been studied.  The process of engaging with a media product is complex, with a variety of material, aka structural, and interpretive, aka agentic, factors interacting that must be studied to understand the process.  Often times a single study will focus on one particular aspect of this process, assuming the nature of the others, and in these assumptions gender stereotypes can take root.
    The purpose of this study was to understand individuals' experiences with gendered media that was meant for theirs and the other gender.  Using the dialogic interpretive/performative model of the gendering process as the framework for constructing this research, this study sought to uncover gender commonalities and differences in the gendered media engaging processes of selectings, interpretings, utilizings, and the conditions in which either manifests.
    A series of interviews, using Dervin’s Sense-Making Methodology, were conducted with men and women to explore their experiences with these gendered media.  By combining Sense-Making Methodology’s Lifeline and Microelement interviewing protocols, men and women recalled four types of experiences with gendered media: media meant for men versus media meant for women; and media used only once versus media used repeatedly.  Analysis focused on their selectings, interpretings, and utilizings of these media products, both within specific sense-making instances and across these instances and the four recalled situations. 
    Overall, the results of the convergings and divergings across the qualitative and quantitative analyses demonstrate a mixture of meeting stereotypical expectations and of resulting from interactions between personal preferences and situational characteristics.  For either, how gender is seen and activated as an interpretive stance appears to mediate or moderate which factor is more related to the gendered media engaging during specific aspects of the process.

This article presents a brief overview of the sense-making theory developed by Karl Weick, focusing the attention on how organizations can understand themselves and their environments.
Weick (1995) research addresses sense-making at the organizational level and is historically motivated by the desire to understand:
- The way organizations both adapt to changing environments and contribute for reshaping the environment.
- Which organizational structures and mechanisms facilitate or inhibit this adaptation; and
- How these various structures and processes enable the organization to create a “workable level of certainty”, when dealing with situational ignorance and ambiguity.

Current Western societies are characterized by a deep anthropological and socio-institutional crisis. The many signs of this turmoil indicate a creeping affectivization of the public sphere. Psychoanalysis can play a pivotal role in understanding the current socio-institutional scenario beyond a reductionist splitting between individual and society. The affective valence of the forms of social action stimulates and offers the opportunity, for psychoanalytic psychology, to broaden its horizons concerning problems and processes which are crucial to the future challenges. Addressing affective dynamics enables fundamental advances to be made in understanding the reactions against uncertainty and the loss of social bonds. In a dynamic semiotic perspective, affects are forms of embodied, a-semantic, hyper-generalized sensemaking processes. They pragmatically ground cognition, and their roots are cultural, linking forms of intersubjectivity and ways of thinking and acting. From this standpoint, a model of counteractions and interventions can be organized in terms of the development of semiotic capital. This consists of intangible symbolic resources that enable people to internalize the systemic bond to the public sphere and experience it as a basic drive for their thoughts and actions. Semiotic capital instantiates what is psychoanalytically defined as 'thirdness', namely the acknowledgment of otherness. The promotion and implementation of 'intermediate settings', with social practices where meaningful interpersonal bonds are active, can drive social development in terms of thirdness.

The purpose of this paper is to re-examine the nature of “meaning” and “meaningfulness” in the context of instrumental music education. By doing so, I propose
to expand the ways in which instrumental music educators conceive their mission and the ways in which we may instill meaning in people’s lives. Traditionally, pursuits of philosophical deliberation have claimed that meaningfulness comes from either personal
happiness (e.g., Jeremy Bentham and John Stuart Mill) or an impersonal sense of duty (e.g., St. Augustine, St. Thomas Aquinas, and Immanuel Kant). However, philosopher Wolf (2010) criticizes these positions in favor of a broader perspective, one that arises from understanding that there is a third sort of value, namely “meaningfulness.” Rightly understanding meaningfulness may help us engage more fully with a greater sense
and understanding of the full potentials of eudaimonia: a life of significance and value for oneself and one’s community. Therefore, this paper links meaningfulness
to a 4E (embodied, embedded, enacted, and extended) account of “sense-making” in/for instrumental music education. In doing so, I discuss the aims of public-school
music education; aims that engage teachers and students in meaningfulness—a meaningfulness that is ethical, embodied, enacted, and extended—in, with, and through
musics and, more directly, “instrumental” music making.

Wisdom is at once one of the most elusive and most valued kinds of knowledge. Empirical research shows that, indeed, across cultures, people hope that life experience will eventually make them wiser. The problem is that, to date, the academic study of wisdom and of the processes by which it can be learned has been dominated by psychologists. The first part of the article reviews the state-of-the-art psychological scholarship on wisdom to show how that conceptualization lacks geographical sensitivity and therefore misses some of the crucial geographical mechanisms by which people become wiser. The second part of the article singles out and focuses on one such mechanism, namely, the learning of wisdom through geographical dislocations. By drawing on insights from the study of international migration, exile, and transculturation in postcolonial contexts, the final part of the article suggests specific learning processes that might strengthen the hypothesis that geographical dislocations and the attendant cross-cultural experiences they generate are often conducive to wisdom. La sabiduría es a la vez uno de los tipos de conocimiento más esquivos y más valorados. La investigací on empírica en verdad muestra que en todas las culturas la gente espera que la experiencia de la vida eventualmente los haga más sabios. El problema es que hasta ahora el estudio académico sobre la sabiduría y sobre los procesos por medio de los cualesésta puede alcanzarse ha estado dominado por los psicólogos. La primera parte del artículo revisa el estado del arte de la erudicí on psicoí ogica sobre este particular, para mostrar c ´ omo esa conceptualizací on carece de sensibilidad geográfica y en consecuencia deja de considerar algunos de los mecanismos geográficos cruciales mediante los cuales la gente se hace más sabia. La segunda parte del artículo escoge y se concentra en uno de tales mecanismos, o sea, el aprendizaje de la sabiduría por medio de las dislocaciones geográficas. A partir de la perspicacia del estudio de la migrací on internacional, el exilio y la transculturací on en contextos poscoloniales, la parte final del artículo sugiere procesos de aprendizaje específicos, que podrían fortalecer la hipótesis de que las dislocaciones geográficas y las experiencias culturales de vasto espectro generadas por aquellas a menudo llevan a la sabiduría. Palabras clave: distancia, dislocaciones geográficas, migrací on internacional, aprendizaje visceral, sabiduría.

The first part of the paper develops the argument that geographers should learn to decompose human memory into its constituent parts because then and then alone will we become attuned to the full range of ways in which we incorporate places into our beings. The second part of the paper articulates Stephen Hill's comments on episodic memory with my recent work on wisdom.