1 A Concealed Training
Revolution
As Dumazedier has pointed out (1980), we indeed seem to
be facing a new social fact which we must, however, qualify more precisely
today. Instead of referring to self-learning as a particular subject, means, or
mode of learning, we have approached it within an educational autonomization
perspective, according to a dialectic of power, by formally defining
self-learning as the appropriation of one's training force (Pineau and
Marie-Michele, 1983). By evoking such a dialectic, we join Dumazedier (1980),
who defines self-learning as a "reinforcement of a subject's desire and
will to regulate, direct, and manage his or her educational process more
independently" (6). "Self-learning on one's
own, whether it be collectively or individually, requires
a self-liberation from blind determinism as a source of stereotypes, ready-made
ideas and prejudices, created by the social structure" (16). "Self-learning
implies a double social deviancy in relation to the dominant social norms
within or outside of a group" (17). According to structural
determinism and cultural conservativism, this double deviancy makes
self-learning seem "an aspect of a concealed revolution which we have
called the cultural revolution of leisure" (17). The inversion of the
quantitative relationship between work time and leisure time within
industrialized countries is, of course, historical (Dumazedier, 1982), and has
an influence on the possibilities of training by oneself. By perceiving the
possible specific educational time values which are less socially constrained,
we have come to the hypothesis that night-time
is — in a very day to day and concrete way
— the best moment for self-learning because that is when
hetero-training ceases (Pineau, 1983). However, self-learning is too often
perceived — especially by socially dominated individuals — as a difficult
struggle for survival of every instant and in every environment, and this
prevents it from being unilaterally linked to moments of leisure which are not
necessarily educational moments. Self-learning goes beyond social living
environments because of its almost impulsive drive, which Kaës analyses as a
radical fantasy whicµ he calls "the myth of the phoenix" (Kaës, 1973,
67). It does indeed seem
to be the expression of a process of anthropogenesis which goes beyond the
social and educational
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traditional environments. In order to understand and work
on this process, it is necessary to link the knowledge of self-learning with
the elements of the theory
of forms and with the emerging sciences of
autonomization.
2 The Rise of Training as
Morphogenetic Function
Training has entered the field of educational thought
quite late and by the back
door of professional training, as an 'inferior' form of
education. It is, however, rapidly acquiring a central position, as Rene
Barbier has analyzed in his
reference work: "Self-learning, a permanent
questioning" (Barbier, 1984, 101). Indeed, self-learning brings about a
revival of educational thought, according to
a certain number of theoreticians, who are receptive to
the harmonics of self-
learning and to the different theories of form which have
been developed and are
still evolving. "The progressive substitution of the
term training for the terms teaching, instruction and education - which has
already taken place concerning
adults — is the sign of a profound revolution in our
conception of pedagogy" (Goguelin, 1970, 17). This revolution is so
profound that it has difficulty finding
its language, as it brings up the concept of a permanent
ontogenesis which
therefore becomes morphogenesis: "Human beings do
not solve their problems
by adapting, that is, by modifying their relationship to
the environment, but by modifying themselves, by inventing new internal
structures, by linking
themselves with the axiomatic dimension of vital
problems" (Simondon, 1964,
9). Training then becomes the function of human evolution
(Honoré, 1977, 57).
This function, however, consists in synthesizing,
structuring and organizing, into
a living unity, the heterogeneous multiple elements of
the living (physical, physiological, psychical, social elements ( ... )). This function is continuously
being applied, for the living unity is never
self-evident. It is continuously apprehended and modified by two kinds of
pluralities: one being a synchronic plurality of constant interchanges of its
internal and external multiple
constituents; the other being a diachronic plurality of
the different moments and evolving stages of human beings. "There is a
plurality in human beings which is
not a plurality of parts (the plurality of parts would be
situated beneath the unity
of being), but a plurality which is even situated above
this unity, because it is the plurality of being as phased, within the
relationship of one stage of being to
another" (Simondon, 1964, 268). Therefore, even more
so than in a stable state,
this unity exists within a unifying metastable process
which would be the
permanent performance of the training function, the
permanent pursuit of the
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right form. "Thus, the right form is no longer the
simple form, the geometric
replete form, but· the significant form, that is, the
form which establishes a transductive order within a system of realities with
certain potentials (... ). The
right form is the structure of accountancy and viability,
it is the invented dimensionality according to which we have compatibility
without degradation
(... ). Form therefore appears as active communication,
the internal resonance
which operates individuation" (Simondon, 1964, 22).
This form appears with individuals and, at this stage, it
is first of all the product, within a viable environment, of the encounter of
elements pertaining to two other individuals. It is therefore the joint result
of hetero - and eco- training. But, as
soon as this result appears, a third term comes into
question: that of the trained individual himself "Human beings are not
only the result or product of
individuals, but also the theater of individuation; they
possess a more complete
state (than that of physical beings); not only does
individuation take place at the limits but at the center as well, by internal
resonance" (Simondon, 1964, 22).
This third term — however fragile and dependent upon
others as well as upon the physical environment — nevertheless constitutes the
starting point, the permanent and increasingly active support for the ulterior
stages of development: a self-
learning force is born.
3 The Vital Cycle of
Self-Learning
The birth of this self-learning force has been and is
still being debated by a
number of people, because it is yet incomplete and due to
the fixist or evolutive concepts of the course of life. This explains the poor
state of advancement of the study of its development. Between the negation of
this force by the disciples of external determinism and its massive affirmation
by the followers of internal determinism established in an almost magic way,
research on autonomization in
and by dependencies opens a third route. Within such
shifting, this force would fortify itself by using the forces which it depends
upon, first as a reflex-reaction,
and subsequently as reflection-action.
We will dispense with the first phases — the first stages
of childhood and adolescence — which have been thoroughly explained by
developmental, and
more recently, self-developmental psychologists and
psychoanalysts (see the
special 1985 edition of the Revue Québecoise de
Psychologie on this subject),
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Gaston Pineau_____________________________________________________
and we will directly concentrate on the characteristic
which we consider
essential to adult stages and which the reflexive prefix
'self ' refers to; this characteristic being the reflexive dynamic of
self-learning which follows the
process of a vital cycle. Self-learning during one's
ultimate stages means
proceeding to a double appropriation of the training
force and implies assuming
this power — becoming subject — but also applying it to
oneself, that is, becoming
a training object for oneself. This double operation
divides the individual into a subject and an object of a very particular type
which we may call self-referential. This division broadens, lightens, and
increases the autonomization capacities of
the interstice, interval or interface between hetero- and
eco-training which the individual is, at first. An environment, a space of one's
own is created, thus
offering the subjects a minimal distance from which they
can see and consider themselves as a specific object among other objects,
differentiate themselves
from these other objects, reflect upon themselves,
emancipate themselves from
other objects, and autonomize themselves, in other words,
to proceed to self-
learning. The person-system is born (Lerbert, 1981;
1984).
This duplication does entail risks, particularly that of
hardening, according to
Yves Barel's analysis (1984); the created double autonomizes
himself, mistakes himself for someone else by denying that others or himself
originated this duplication (the myth of the phoenix). However, as long as
there is interaction, reflection and correction between the two elements, this
might well be an
inevitable process of autonomization. "Above all,
autonomy, for an individual or
a group, consists in their becoming their own final aims
to themselves, their own transcendence, which is self-reference, and which
induces other forms of duplication" (Barel, 1984, 235). "Slight
duplication is the establishment of a
simple form of recursivity defined by the alternation of
aphase of self-expansion
and a phase of self-withdrawal of what was displayed or
expanded; or else by a movement away from the self towards the non-self, with a
recurrent return to the self. Slight duplication is known as self-referential,
even though, according to
the rules of the game, this should not be admitted"
(Barel, 1984, 230-231).
In the ultimate stages of self-learning, in which its
specificity is developed, as compared with the breaking-up and vague external
references, self-learning can appear as a compulsory self-referential strategy
of autonomization struggling
against the risks and paradoxes of duplication. Which
reality must we confer to
this strategy and its 'confused' products? The answer
largely depends on one's position concerning the course of life.
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4 Dialectisizing the
Conceptions of the Course of Life
If the research on, and therefore, knowledge of,
self-learning is so poorly
developed, it is due to the almost exclusive focus of the
pedagogico-positivist paradigm on hetero-training. This focus is usually
accompanied by a static
concept of the course of life according to which the
major changes take place
during childhood and adolescence, adult life only
stabilizing these changes
without creating other changes of such great importance.
This concept serves
and is principally determined by the classical and
psychoanalytical learning
theories which almost exclusively focus on what was
acquired during the period
of biological growth. We would be but slightly
exaggerating if we claimed that
these theories proceed by going back as far as possible
towards the initial years
of life in order to find the crucial moment which irreparably
predetermines and stigmatizes the entire ensuing course of one's life. Any
impression of an ulterior profound change is but a self-illusion. Also,
self-learning is but a more or less neurotic ideology which aims at occulting
and repressing initial hetero-training
and final self-decomposing. This static concept still
largely dominates the vision
of the course of life, particularly in Europe. The few
researches and essays on
adult stages are either ignored or considered with condescension
as the works of naïve authors, unaware of the unconscious weight of the past.
According to Danielle Riverin-Simard (1984, 125), due to
the development of
the category of elderly people and their problems, the
first model of evolution theories has been developed based on studies
concerning the other end of the
course of life. She refers to this model as a "model
of deflation" or "medical
model." It is "directly based on the biological
determination of the
performance". In fact, it is more of an involutive
model which studies the
progressive biological deterioration of deflation. The
second model - called that
of compensation- "claims that the intervention of
the environment can
compensate for the deficits programmed by biological
maturation" (Riverin-
Simard, 1984, 125). This was also popularized by the
development of
gerontology.
According to the classical theories of psychoanalysis and
learning, and according
to these models of deflation and compensation, the
cross-road of the course of
life — situated between growth and biological deflation
and which nonetheless represents nearly one half of this life (fifty years) —
would be a flat desert
without major changes, whereas we currently know that it is precisely during
one's working or prolific life that the possibilities of achieving things and of
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accomplishing oneself are the greatest. In order to
palliate this distortion, a third series of models, called sequential, is
developed, whose evolution is neither isomorphic nor ontogenetic, but
polymorphic and interactional. The develop-
ments are the result of interactions between individuals,
environment, and the relationship between the two, and appear in sequences,
stages, or cycles. It is
within this series that Riverin-Simard positions her
model of professional development which she calls spatial due to the importance
of the passages to be operated according to these stages and which, she claims,
are analogous to the passages from one planet to the other, and provoke the
same swaying,
weightlessness and addiction phenomena. We will present
this model at length in order to demonstrate that this adult stage is not as
flat as specialists on growth
and biological deflation consider it to be, at a
distance, and we also believe this
adult stage to require a very good physical condition and
even permanent conditioning in order for it to be crossed at the right speed
and at the right
moment.
5 Self-Learning and the Course
of Working Life, Accor-
ding to the Life-Cycles
Approach
Riverin-Simard's model (1984) was built upon a quasi
exhaustive critical study
of the models already existing, and is based on a longitudinal and transversal
survey carried out in Quebec in the years 80-81. The
inquiry consisted of semi-structured interviews with 786 working adults
selected according to their age (between twenty-three and sixty years of age),
sex, social-economic status (high, middle, and low) and the work sector (private,
public, parapublic). It is
therefore
a model which bases its findings and structures on
precise data. Because the data
has not yet been completely processed and due to the
great variety of what has already been processed, we will only be able to present
one part, about training.
In order to situate them, it is important to have an idea
of the model's dynamics
and structure.
One of the main conclusions reached by the research, and
which is basic to the construction and naming of the model, is that adults go
through "almost
permanent states of questioning" (Riverin-Simard,
1984, 20) and that "in
general, these moments of questioning are remarkably
dominant in adults of all
ages; they are greater in intensity and duration than
moments of reorganization.
This leads us to believe that adults at work always live
more in a state of
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uncertainty rather than of stability. Periods of
questioning are therefore not exceptional moments in adult life; on the
contrary, they are constantly situated at
the heart of daily life at work" (148). The
existence of this almost permanent
state of questioning disrupts the classical models of
professional life, which are,
for the most part, still static, either according to a
linear model of the career:
choice - training - realization - retirement; or closely
linked to the biological
cycle: "settlement, steadiness, decline (Suger);
self-determination, assessment,
rest (Buhler); becoming productive, maintaining the
company's productivity,
and contemplating one's productive life (Havighurst);
test, stabilization, and withdrawal (Miller and Form)" (130). Therefore,
if change is a constant in this
"flat desert" of adult life, and not a
disruption within a stable state, our modes of understanding really must be
rendered dialectical. Riverin-Simard (1984)
attempts to do so by proposing a multiple-sequence model,
articulating three
great periods and nine stages which alternate, according
to an inter-stage cycle
of questioning, either on the aims or the modalities of professional
life, and according to an inter-stage cycle of questioning and stabilization.
First of all, she relativizes in a very direct way the
age factor which is perceived
as a chronological landmark and not as a causal variable.
It is an index-variable
of a certain number of events-elements which profoundly
mark the evolution of
time within a given society. These indexes are closer to
the Quebec society of
the eighties and other similar societies than, for
example, to the antique Roman
or Greek societies, or even the Ethiopian society of
today in which the average
life expectancy is of about thirty-five. After presenting
this situation, she first distinguishes three important periods in professional
life: a period of landing and exploring, in which a first round slowly takes
place (one must move ahead on the social scale), approximately from age twenty
to thirty-five. This is followed by a second period (from thirty-five to fifty)
dominated by the reflexive processes
which enable a certain distancing: the lessons of the
first period are learned and people try to discover their personal paths. Lastly, after age fifty, transfer moves
are taken in order to find a promising exit. For each
period, she distinguishes
stages of about five years, each characterized by a
specific questioning, but in
which we may perceive an alternation between stages
focusing on problems of occupational aims and objectives, and others, focusing
on the means of reaching them. The thirties, for example, are marked by the
search for a promising professional path; people at age forty-five search for a
guide-line to unite the different periods in their lives; at fifty-five they
begin questioning in order to
find a valuable exit and at sixty-five a series of
fundamental 'serious' questions appears, about the meaning of professional life
and the meaning to give to the
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Gaston Pineau_____________________________________________________
remaining years. The answers to these important common
questionings which
the author describes in great detail vary, of course,
from one person to the other, from one group to the other. The differentiated
treatment according to sex,
social-professional status, and occupational sector is in
the process of being accomplished. The work merely presents the more global
behavioral patterns
valid only for the sample of subjects. Among such
patterns appear an average
pattern and another one concerning what the author refers
to as the exception-subjects, who represent close to 15% of the population. In
order to throw light
upon our tentative approach towards self-learning
throughout the course of life,
we have chosen to focus on the relationship of these two
categories of people to training during these stages of life at work.
What principally comes out of the data of Riverin-Simard
is the fact that the
major turning point between the two categories of people,
as for their
relationship with training, intervenes as soon as the
start of the second period of
life at work, towards age forty. For both categories, at
this age, there is a clear distancing from organized forms of education:
"The different organized
educational modes of adults throughout institutionalized,
associative, or cultural activities, as well as the training accomplished in
the work place, clearly seem
absent from the daily reality of adults of thirty-eight
to forty-two years of age". [Whereas this distancing is not compensated by
anything for most subjects, it is followed by the] "discovery of the key
means of self-learning for the exception-subjects (15%) [which the author calls
"exception-explorers" at this stage]. For exception-explorers, the
almost unique means of learning definitely seems to be
that of investing oneself into a perspective of permanent
education. This key
means consists of an incidental or planned self-learning,
accomplished while carrying out one's occupational tasks" (Riverin-Simard,
1984, 65).
This great turning point was prepared for in the previous
period by a different moment of reaction in the same starting situation created
by the arrival on the
job market. This starting situation is characterized by
two major discoveries concerning training. The first discovery is that of an
immense gap between
scholarly learning activities and those required for
professional practices. The
second one concerns the importance, the value, and the
constraints of training at work. However, when facing these discoveries, most
people totally deny the
value of formal education, whereas the exception-pilots
discover and rapidly
make use of adult courses in order to tighten the gap.
Others make this discovery
at the following stage when looking for a better 'job'.
By this time, the
exception-searchers already begin to acquire their
training power by trying their
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best to link the received training with their ambitions
and by being attracted to
forms of individualized learning and of self-teaching
methods. At the thirty-year stage, when professional competition increases,
organized training areas are considered by these exception-runners as
privileged areas where one can
discover good trainers, rather than as a major asset or a
life-saver.
After the turning point of the forties, accompanied by
the discovery and accomplishment of self-learning for exception-subjects, there
is an increasing difference between the two categories of people, concerning
their relationship
with training. When most people search for a guide-line
in their lives, they no
longer associate training with themselves. Then, when the
problem of modifying paths arises near age fifty, these people doubt their
learning abilities, regret the opportunities they missed, underestimate formal
education and overestimate
their experiential training. Also, the third important
period in life, concerning the great transfer moves outside of the professional
field, begins with a true torment about their training possibilities and
defensive attitudes of rejection. A desire to learn, though often conditional,
reappears towards sixty, when subjects must
decide either to concentrate on remaining as long as
possible on the 'work-
planet' or, on the contrary, to move away from it as soon
as possible. In the end,
the 'serious' question of retirement often encourages
their resignation.
By acquiring their training power, exception-subjects (15
% of the sample) live
through these stages in very different ways. While searching for their
guide-line
(at age forty-two, forty-seven), they find in continuous
training an insurance and guaranty of finding this guide-line, of developing it
and of pursuing it. The questioning which appears at age fifty over-stimulates
these exception-
navigators. "Being situated at the limits of youth
and wisdom stimulates their
need to learn" (Riverin-Simard, 1984, 84). When they
enter the last period, they define themselves as permanently self-learned
people. The closer they come to
old-age, the more they consider training as the antidote,
the preventive form; but
also as a productive form. "Some have well-defined
study-projects to start a new career ( ... ). As they want to write about
genealogy during retirement, they must learn how to do research"
(Riverin-Simard, 1984, 107). At around seventy, they define themselves as
'intellectually hungry' people who enjoy reading, seeing expositions, visiting,
traveling, auditing conferences ( ... ). Retiring form working
life does not mean retiring from active life, but adding
a certain depth to it; professional life is situated and analyzed within the
entire context of life, of
one's own life, but also of the lives of the past and
future generations. "This
adult is also trying to come to terms with a reflection
race; he sometimes seems
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Gaston Pineau_____________________________________________________
impatient to take time with himself in order to think
things over. These thoughts concern ( ... ) life, death, success, old-age ( ...
)" (Riverin-Simard, 1984, 118).
By reaching the limits of nature, they are confronted, or
have been confronted, to
the great vital problems, once abstract and metaphysical,
that ecology has
brought back down to earth. "Whether conscious of it
or not, and whether it be explicitly voluntary or not, the ecological currents
almost carry out, through their concrete protestations, the task of
rehabilitating the sacred in societies in which the effort of modernization (
... ) has contributed toward the dilution of cultural
values outside of which communities no longer have souls.
However, to be sure
to be understood, ( ... ) by sacred, we mean that which
resists us, that which
escapes the constructing-deconstructing-reconstructing
power of practical intelligence, the intelligence pertaining to the homo-faber.
Thus defined, the
sacred is therefore not only the acknowledgment and
acceptance of these limits,but also that which is situated, according to us,
before and after our ability to act efficiently" (Ardoino, 1984, 7).
Experienced more or less actively and dramatically, the
process of self-learning
in old-age directly depends on the natural limits, on
that which is situated before
and after our ability to efficiently act. The noose of
hetero- and eco-training is tightening, thus making self-learning eventually
appear. This is the last
metastable stage of evolution which each person
experiences in his or her own
way. This study on life at work does not concentrate on
these relationships
between self- and eco-training which, fortunately, are
not limited to these
ultimate and dramatic confrontations. This is not the
object of this study, just as
it has not been the object of many 'educational' studies.
As for eco-training or training according to the environment, we recommend as a
major reference the
book by Pierre Furter (1983) as well as the earlier work
by Romuald Zaniewski (1952). However, the relationships between self- and
eco-training, which are
both subtle and massive, and both part of the micro- and
macrocosm, have just recently emerged to the frontier of 'normal' educational
consciousness (Allard,
1977). In order to become fully aware of them, we must use
new approaches to
the course of life which offer the possibility to the
participants of expressing themselves. The same kind of approach is to be taken
with life experiences.
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6 Self-Learning and the Course
of Life at Home, Accor-
ding to the Approach of Life
Experiences
The appearance and development of life experiences,
between research and
training, was the subject of the double series of
Permanent Education in March
1984. Rather than seeing it as a new technique of hetero-training,
it highlighted
its relationship with self-learning (Jobert, 1984, 8). By
enabling the subjects to
gather and assemble the different pieces of their lives
which had been scattered
and dispersed throughout the years, life experience makes
them construct their
own proper time, which gives them a specific temporal
consistency. The development and establishment of this personal historicity
might be the major characteristic of self-learning, that which founds it
dialectically by activating,
and maybe even creating, the unifying process of the
double plurality which we presented earlier. Hence the major importance of life
experience in constructing
and acknowledging self-learning.
From the long research carried out with Marie-Michele
(Pineau and Marie-
Michele, 1983), we will only rapidly present here that
which concerns the relationship between self- and eco-training. The centrality
of these relationships
is due to the way in which Marie-Michele structured her
report and from the
spatial typology which, from the closest to the furthest,
enabled her to analyze
the construction of her self-learning.
Marie-Michele spontaneously separated the story of her
life according to the different areas where she lived. This spontaneous spatial
periodization
demonstrates the importance and the fruitfulness of the
different areas of life in a person's path. "The earth, mother, refuge,
nurse in all its femininity is that
which, at last, gives a consistency to the different
individual and social
situations" (Maffesoli, 1979, 61). These diverse
changes, this residential
mobility, relatively high until age twenty-six (not more
than an average of three years in the same area) are used as principal
landmarks by Marie-Michele for situating and developing the different events in
her life, and what she makes of
them. However, these changes are provoked by external
factors: mother's
sickness, bad neighborhood, father's accident and hiring,
husband's work place,
the landlord's death etc. Marie-Michele therefore does not
control this important dimension of the determination of her living
environment. As such, she inherits
the traditional situation of a woman's spatial
dependence, first as daughter, then
as house-wife. This spatial non-control materializes, by
reinforcing it, the social
and particularly masculine dependency which is a burden
for women's self-
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learning, even more so at home. The first and foremost
obstacle to women's self-learning is an omnipresent masculine power which not
only saturates the social-cultural and social-professional models to the point
that it is invisible, but it also structures the living
environments. Woman's self-learning, more than any other,
is caught up between these two natural and cultural
forces, which often join
together to conform woman, model her and use her
according to their own norms
and interests. Consequently, more than any other,
feminine self-learning is an emancipation battle to appropriate one's training
power and to construct one's
world, one's personal environments; not founded upon
nothing, but based on the establishment of active relationships of organizing
the environmental elements.
The analysis of Marie-Michele's self-learning process
tries to show the
polemical and progressive birth and development of these
different transactions
with the elements of her different constituent
environments.
The break which was considered as the foundation-starting
point of Marie-
Michele's self-learning program was the spatial and
social break operated by her marriage at age twenty. By deciding to be united
with another and to leave with
him, she spatially breaks with the original family
environment. She starts her own home; an environment of her own ( ... ) though
not exclusively and
automatically, for it is also her companion's and they
inherit the roles of a
married couple from a social model. She will thus have to
struggle daily to avoid being reduced to the role of queen of the household;
particularly since this
household will be composed of five children and will have
to find its own
specific position among other neighboring households with
original neighbors, adopted neighbors and people from other neighborhoods
close-by. Therefore,
this household is not a virgin space to occupy, but a
potential and charged space
to actualize. It is on this basis that Marie-Michele will
try to give life, not only without
losing her own, but also by producing her own life. What does this mean
in more concrete terms ?
In order to find out, we have adopted, following the work
of Moles (1975), of
Nuttin (1965), and of Lerbert (1984), a relational and
ecological conception of
the person, by seeing her as a support for different
relationships in different environments. These environments, these 'human
shells', fit into one another,
from the closest, the corporeal environment, to what
appears to be the furthest,
the metaphysical environment, en passant par the habitat
environment, the
relations environment (family and friends), the
neighborhood environment, the
social environment, and the physico-cosmic environment
(Pineau and Marie-Michele, 1983, 241). A person's self-learning is considered
the constructing of a
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system of personal relationships with these different
environments, a
'construction which creates a personal environment'
(Lerbert, 1984), a 'singular cosmogony' (Finger, 1984), a particular
'individual-world structure' (Nuttin,
1965) or an 'individual-environment functional unity'
(Nuttin, 1980). In such
ways, all of Marie-Michele's transactions with these
different environments have been analyzed as possible indexes of self-learning.
Transactions are practices which are overloaded with
meaning, for they
condense, within a precise paradegme different groups of
elements which are
internal and external, past and future, and conscious and
unconscious. They are therefore most often transversal, transductive, uniting
elements of different
groups or of different temporalities. One relevant
example of a transversal transaction whose real meaning is invisible to an
outside observer is the fact that Marie-Michele shook hands with a cousin who
had sexually aggressed her more
than twenty-five years before. By this hand shake,
Marie-Michele establishes a relationship, her own relationship to this event
which had deeply affected her relationship with her body, and with her other
relatives. She integrates this event
in her own way. She self-trains herself
by transforming a heteronomous
relationship into an autonomous relationship. An example of a transductive transaction, in as much as its meaning implies
different groups, based on a
precise practice whose effects are spread out from one
relative to the other,
concerns Marie-Michele's petition for the development of
circulation in her
suburban neighborhood. The neighborhood is an environment
in which personal, material, and social relationships are defined by concrete
association. The development and control of the neighborhood is an elementary
but fundamental mediation for articulating the individual and society.
Individuals either partly
master the development of their neighborhood, thereby
mastering their own
selves, as well as his or her relationship with others;
or they do not master it and
thus find themselves atomized, or isolated, quite
vulnerable to dominant social relationships. In Marie-Michele's case, either
she found herself even more
isolated in a house in the suburbs, lost among so many
others, or she succeeded
in uniting her home to other homes in order to create a
community environment
of solidarity. Within this appropriated environment, she
can inhabit and create
her own home while at the same time being united to other
people. This explains why the creation, in a transactional mode, of this
elementary social and spatial relationship seems important for her own
self-learning. While relating the story
of her life, Marie-Michele mentioned and worked out over
two hundred
transactions with others and with elements/events in life
in order to try to
139
Gaston Pineau_____________________________________________________
understand them after having lived through them, and
therefore to apply to
herself her own self-learning power.
7 Conclusion
Self-learning is still an unknown dimension in life, in
which subjects, objects,
aims, and means of training are confused, and not only
according to pedagogues. Different approaches, particularly those of life
cycles and life histories, are taken within this course of life, or, rather,
within these multiple courses of different
and complex lives. We have tried to analyze the data
which has come out of our research with macro-concepts of hetero-, self-, and
eco-training. These attempts
have yet to be transformed. However, the awareness of
permanent training
within the course of life seems to correspond to the
elementary constituencies of
this life - the self, others, nature. Can this be said to
be a paradigmatic
revolution? Why not? After the first paleocultural period
of hetero-training
which tried to impose itself as the whole of training,
the neocultural age of self-learning seems to appear today, thereby turning the
process of training into a permanent dialectical and multiformal process.
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