boundaries between cells, creatures and ecosystems are real but permeable. The bi-directional exchange of energy, information and matter across these boundaries is the communication that makes life possible.

Excellent video. I do have to mention that Germane Load is an old concept. In the newer model it is called Optimized Intrinsic Cognitive Load -> Working Memory devoted to the creation or automation of cognitive schemata.

we place value on life. But I think we have  to understand that all forms of life have value,   and that we can't place human value above all  those other values and that the diversity itself   00:20:57 has value, the complexity has value.

The progressives say that the only kind ofmeaningful motivation comes through interest and absorption in the task orsubject itself: it’s called ‘intrinsic motivation’ in the jargon.

Because if you trust God to take care of you, you’re happier than if you don’t trust him.

si l’onsuppose qu’une part importante de nos étudiants ont une motivation intrinsèque pour jouer aux jeux vidéopendant leur temps libre, il vaut la peine d’étudier si cette même motivation et ce même engagement peuventêtre transférés dans le contexte d’un cours, et si ce type d’expérience peut aboutir à des apprentissagessignificatifs

si l’onsuppose qu’une part importante de nos étudiants ont une motivation intrinsèque pour jouer aux jeux vidéopendant leur temps libre, il vaut la peine d’étudier si cette même motivation et ce même engagement peuventêtre transférés dans le contexte d’un cours, et si ce type d’expérience peut aboutir à des apprentissagessignificatifs

what yogachara does through its detailed analysis of the nature of consciousness through its detailed analysis of the three natures that all phenomena enjoy and through its 00:34:28 detailed analysis of the three respects in which things are natureless gives us a nice analysis of how it is that we come to represent what is in fact dependently originated as um as 00:34:42 independent and intrinsically real and how it is that we come to see our mediated access to the world as immediate

this is not to say that our inner life has some kind of a second grade um existence conventional reality is not 00:25:14 second level reality um because as the guardian and chandra kirti also emphasized we must remember that conventional reality dependent 00:25:26 origination is exactly the same as emptiness which is ultimate reality the only kind of reality anything that we ever encounter is going to have is conventional reality so when i'm talking 00:25:38 here about cognitive illusion i'm not arguing that the existence of our interstates um is illusory i'm arguing that the illusion is that we have immediate access to them as they are and 00:25:51 that their mode of existence um is um intrinsic existence so this allows us to understand the majority analysis of the most fundamental cognitive illusion 00:26:04 of all the illusion of the immediacy of our knowledge of our own minds and the givenness of our own interstates and processes our direct knowledge of them as the kinds of things they are independent of 00:26:18 any concepts that's the illusion that wittgenstein quine and sellers each in there worked so hard in the 20th century to diagnose and to cure but we can put this just as easily and maybe more 00:26:31 easily in the terms of second century indian madhyamaka the fundamental cognitive illusion is to take our mental states to exist intrinsically rather than conventionally and to take our knowledge of them to be 00:26:45 immediate independent of conventions this illusion is pervasive it is instinctive and it is profoundly self-alienating because it obscures the deeply conventional character of our own 00:26:57 existence and of our self-knowledge and this illusion is what according to buddhist philosophers lies at the root of our grasping of our attraction and diversion and hence at the root of the 00:27:09 pervasive suffering of existence

suitable intrinsic dispositions

there's a crucial distinction between what barney called three and four that's what uh captured me so 01:08:55 if you take the mind as fundamental as existing the only existing thing where where the the movie of the world is reflected into i am not happy 01:09:08 my my culture uh rejects then as a useless point of view to do science that's what but there is an alternative much more interesting and i find much more 01:09:21 deep in which which i read in a garage you know which is what uh barry seems to be is calling the fourth alternative in which the mind is not the fundamental thing in which everything is it's 01:09:32 reflected it's just one part of this uh uh uh interdependence now namely it's not the things that not intrinsic existence but mind has intrinsic existence that's not the 01:09:45 the the there's a more interesting answer namely that mind itself has no intrinsic uh uh existence uh and so it's just uh uh 01:09:57 it has an existence but is is it of course it's an existence my mind exists and i exist but uh and and and and if i think in terms of groups to say i mean all sentience being or all 01:10:10 human beings whatever um together uh which is an ideal also some some some some western philosophy that you know um it's collectively that through language and 01:10:22 that would create a vision of the world but i want to think of this as one aspect of the ensemble of things which is existence where uh uh nothing of that has um 01:10:36 uh has intrinsic existence so i want to think about my mind it's my brain my sensation my all my my my love people loving me the the image that people have of me my instead of the set 01:10:48 of processes uh uh which part of the world and it seems to me that the belgian allows me to think at me as part of the world at the same sense of the same ground as the world being 01:11:01 reflected in my consciousness without having to choose one of the two perspective to be the true one the intrinsic existence um 01:11:12 all all perspectives are uh uh empty they're all good but they are um they are not the the one on which the rest is ground they 01:11:24 each of one i can understand dependently on something else so marios you read a a verse or two from the third chapter of nagarjuna and uh let me comment on that

but before we do that let me talk about something that's even more fundamental um and helps us to understand the progression of thinking through those four schools to the what's 00:42:10 usually considered the most sophisticated in my jamaica school um and that is the distinction which is really important between existence and intrinsic existence 00:42:23 and the ex and the distinction between no existence and no intrinsic existence so this is these distinctions um if one doesn't fully comprehend the the 00:42:37 majamika system uh not fully comprehend but have some idea of the of the uh my jamaica system one then usually make is not able to make these distinctions so 00:42:49 let's talk about them for a moment um so existence um we when we talk about existence we talk about our ordinary understanding of what's real okay that things are 00:43:03 objects uh things are you know they may be in relationship but what's in relationship are two different distinct objects or entities that are in relationship and that's kind of our normal understanding of existence 00:43:15 so lacking inherent existence or intrinsic existence begs the issue to understand what is intrinsic existence okay and that's the 00:43:27 object of negation for the buddha for nagarjuna and for all those following in this tradition of nagarjuna the uh the majamika school and so 00:43:39 that's not so easy to wrap our heads around uh what is intrinsic existence in a way it's so close that we miss it you know it's it's a little bit like you know 00:43:51 staying in a in a new hotel room in a new city waking up and looking for your glasses and you can't find them and then realizing that they're already on your faces and so 00:44:05 intrinsic existence is things existing independently things existing uh through relationship um things not not things existing dependently not in independently 00:44:19 and so if we look at dependence now we can look at that at several levels and the more obvious levels you've mentioned that carlo is cause and effect causality okay but there are also more uh 00:44:33 subtle levels of dependence that the buddha and nagarjuna talk about and are real central to the philosophy so the second level is the relationship between whole and parts and parts to whole it 00:44:46 goes both ways okay that's a a a little bit you know another level if you will of of dependence uh in the particularly you know highlighted by nagarjuna and 00:44:58 then the third level which is the most uh subtle level the subtlest level which is really what we have to start to understand because the opposite of that is this independent or intrinsic 00:45:10 existence okay so this third level we call dependence through designation or sometimes called dependent designation but it's dependence through designation 00:45:22 it's a type of naming or labeling so for example barry we label or name barry my parents gave this name to barry based on a body 00:45:34 okay maybe a little tiny infant body at that time right and also uh in terms of maybe some kind of behaviors or you know how they thought this emotional structure is for this little baby right 00:45:47 he's very calm or he's very you know he's acts out a lot he's very active or you know all those things so upon all that a name is placed in this case barry okay 00:45:59 so that relationship of you know dependence through designation is really what nagarjuna is talking about when we talk about dependence um and so that's very uh 00:46:11 important to understand so the opposite of that coming back to understanding this inherent or intrinsic existence there are many words in english we use synonymous for 00:46:23 ranging not existing intrinsically or inherently or independently or from its own side those are all synonyms um to the tibetan 00:46:36 terminology that i just mentioned um so when people don't have a good appreciation for intrinsic existence and you say then so the second there were two comparisons 00:46:53 the second comparison is uh non-existence and not inherently existent so when when when when regarding says no inherent existence what often people interpret is no 00:47:07 existence at all and they fall into a nihilism that nothing exists at all so they haven't fully under appreciated this notion of um intrinsic existence so they're throwing the baby out with the 00:47:20 bathwater right when we're throwing out or negating uh intrinsic existence that they don't quite understand what that really means they think it's all of existence and therefore they you know think that nothing exists they throw the 00:47:33 baby out with a backlog so that's that's okay can i interject something before you go ahead and you you you promised us before uh the full schools before uh but but can i 00:47:44 can i make a comment here um of course about you to say because this is free flow so yeah yeah so we you know we gave the title uh 00:47:56 what is real to this uh to this i that seems to me um that's exactly that distinction that that you you made between existence 00:48:09 and intrinsic existence um inherent existence it's a it it's it's uh it's idea that that i found central and and and 00:48:22 essentially essentially useful for me for for the following reason first of all um i mean the notion of reality the notion of existence here are close i mean what what exists is what is real what is that i want to say a couple of things one is 00:48:40 that um we make a distinction with an illusory and real in our everyday life uh which it's well founded i mean if i if i see 00:48:53 the chair and there's a mirror there and i see a chair of the other side of the mirror there's a precise sense in which the chair in which the other side of the mirror is not real well this chair is real 00:49:06 um this distinction has a meaning because i can sit on the chair i can touch that one but i cannot sit on that and touch that one but 00:49:18 then we realize that some aspects of what is illusory in the chair in the mirror also are shared by the chair which i just called real which is also illusory in 00:49:31 some other sets um for instance uh the fact of being a chair uh it's uh cut out and back on so i missed you up until now please could you repeat it oh 00:49:44 uh for where for where did you be speak uh when you were saying this distinction between existence and inherent existence and non-existence non-inheritances is 00:49:56 very helpful uh and then after that i lost you yeah i wanted to um make a couple points one is that uh we use a distinction between illusory and real in everyday life for instance we say that 00:50:10 a chair but then i was saying of course then um through science uh we realized that there are illusory aspects in the chair which are just called real as well 00:50:30 but then one is tempted and that's um to say all right so there are many luxury aspects of that chair but there is a a more fundamental level in which uh 00:50:45 there is a description of what is going on there which is a real one and edinton uh made it very very vividly in a well-known uh distinction between the scientific table 00:50:57 and the everyday table when he says look i have two images two tables there there's a table of which i eat which is solid and then there's a table which i view with my scientific eyes which is made by atoms 00:51:09 uh and is not solid there's a lot of emptiness of of not emptiness negatives empty completely different sense i i've heard that that emptiness is 99.9 to the 12th 00:51:20 power based in the atom is that right yes yes but that's of course not negative emptiness that's just the lack of presence of atoms yeah um and adidas says and people use that 00:51:34 by saying the the the the chair of my uh the chairman which i see the solitude is illusory the real chair is the atoms uh this way of using the notion of real and the 00:51:49 notion of um of uh existence so what exists in the atoms uh is dangerously misleading that's what 00:52:01 i uh because uh it uh um it pushes us to try to resolve the relational and illusory aspect of reality that we see 00:52:15 in terms of some basic fundamental physical reality from which to derive it or in western subjective idealism 00:52:28 in terms and its derivation in terms of some sort of uh fundamental mind or fundamental subject which is a real existing entity 00:52:41 the cartesian mind that is certain of existing itself um or the kantian subject or even the the the fundamentality of the perception 00:52:53 itself in whosoever uh and in phenomenology so there is this western need to anchor um the uh what we mean by real or something final 00:53:07 so uh to to realize that there is dependence but then there is some basic grounds on which everything builds up on which to uh on which to sit and this is what i take emptiness 00:53:23 the notion of empty negative notion of emptiness to be useful uh to to get rid of this urge of finding beyond the uh 00:53:35 the illusory aspect of the world a a basic level which is not um uh real in in in the uh 00:53:47 in the sense of uh uh of of uh uh in which this chair is is real compared to the uh to the chair uh in the mirror but but really the fundamental way so the the the bottom line of the story the 00:54:02 the solid terrain on which to anchor the ultimate um uh uh the end point of the line of dependence the line of dependence ends to some point that's what is real 00:54:15 and and what is this nagarjuna is that that's the wrong question i mean uh it's not only that the chair the table is empty because i can understand it's something else but it's 00:54:26 also that something else is also empty because i can understand it's something else until the point in which there is this emptiness itself it's a it's empty because we shouldn't take it as a 00:54:40 as a fundamental sort of metaphysical principle on which to ground all the rest so this putting this this is yeah just putting this in slightly different 00:54:51 terminology emptiness is where it allows functionality emptiness is the lack of any kind of essence even on a you know atomic level and i agree with you what you said 00:55:04 that's i think very true um right and this is a look at when we look at the chair versus the reflection of the chair in the mirror it gets a little more complicated because both of them of course lack any 00:55:17 independent existence both okay they're both empty uh in terms of shunyata having said that the metaphor that the buddha used he gave about 10 different 00:55:29 metaphors for you know something to be illusory and one of the important ones that he used was reflection you know he used the reflection of the moon or the full moon in in the still 00:55:41 water that it looks like the moon but in fact of course it's not it's a reflection he used such things as water in a mirage sound of an echo and you know things 00:55:55 like that to illustrate okay now um let me mention two experiments if i may and you correct me where i'm wrong i'm a 00:56:07 pop physicist from the new york times okay um and one is the uh the thought experiment of ed edwin schroedinger okay the so-called shorting her cat paradox 00:56:21 or thought experiment and you have double steel box in which you have a cat there's no doors no windows right and you have a vial of very powerful acid that's 00:56:33 connected to a radioisotope the half-life of the isotope is the same duration as the duration of your experiment your thought experiment so the chance of the cat so if the radioactive material 00:56:46 decays 50 chance it you know somehow pulls a lever and the acid spills killing the cat if that radioisotope does not decay there's no spillage of the of the 00:56:59 of the acid and the cat remains alive so quantum physicists call this superposition where the cat is both alive and dead when you crack open this steel box 00:57:13 then um you observe what's inside and then the cat is either dead if the radio isotope you know decayed and knocked over the acid or 00:57:25 it's alive it didn't okay and it's it's either or whereas when you can't observe it it's both it's superposition okay second is the double slit you know you you shoot these electrons or photons you 00:57:40 know through two slits in a metal thing and then you have a screen behind and you look at the the pattern and if you have a little camera observation device at the slit level of the slits observing 00:57:52 you find a pattern below on the back on the screen that suggests what passed through the splits were particles whereas if you remove the observation device you have an interference pattern 00:58:05 suggesting what went through this list were waves okay so these two experiments at least in my very uh you know superficial understanding tell us that observer dependence is very 00:58:18 important in terms of reality okay that whether or not there is or isn't or or maybe you can what type of observer you know presence there is very much influences and determines what's real 00:58:31 and so that then uh jumps into the four you know buddhist schools of philosophy and if we go from the so-called least sophisticated up the third one would be the one you alluded to that's somewhat 00:58:45 similar to bishop barkley in the west and other idealists that say that everything is consciousness everything is mine and things that seem to be solid out there in an external reality are nothing more than projections of our 00:58:58 mind and that's actually a very sophisticated philosophy it's a very sophisticated philosophy one of the things it starts to do is it breaks down this notion of a solid external reality 00:59:10 okay but it's con it's it's critique as you have you also mentioned is that it takes the mind you know to be somehow you know uh absolute or ultimate you 00:59:22 know existing and so then the highest if you will most sophisticated school of mediumica says well what the chidoma modulus the mind-only school says that's correct up to a point but the criticism is 00:59:36 there's no uh you know absoluteness about the mind either so then you end up with that you accept an external reality you accept a mind but both you know that is every existent thing uh exists 00:59:49 without having any uh exist in relationship without having any independence or objectivity um and so that's very roughly the at least the the the last two of the three buddhist schools the 01:00:03 third one is divided again into prasannika madhyamaka and spatrontikamanjamaka using tibetan terms that are borrowing from the sanskrit um and the prasangika mud yamaka is considered the most 01:00:16 sophisticated where nothing at all has intrinsic existence the whereas the uh svaltronticom and yamaka they say that some uh conventional reality does exist uh 01:00:30 from its own side having some essence uh so there's a little bit of a distinction in the debate there um so just wanted to to mention those things i'd like you to comment

society by you know by uh uh you know it's just that's necessarily shares a similar related intrinsic 01:29:58 purpose which is to achieve and maintain vitality maintain and maintain and by maintain i mean anticipate into the future maintain vitality which is accomplished through 01:30:11 cognition and cooperation so the self that we must keep vital is the extended self and it follows that the intrinsic purpose of societal systems like financial systems and other is to serve the intrinsic purpose of society

a biological i call it an intrinsic purpose but like from evolution by being the fact that we are a part of life we have a purpose because 01:28:53 all organisms making capability casual power causal powers and the intrinsic purpose of an organism is to achieve and maintain vitality a sustainable flourishing of self which 01:29:09 can include that extended self and we do that by sensing and evaluating states of the world and ourselves and implementing appropriate actions that that are based on anticipation we 01:29:21 we anticipate what will happen if we do or don't take an action and we choose if we're for functional we choose those actions that can serve our intrinsic intrinsic purpose of of 01:29:33 remaining vital into the future so anticipating vitality and that obviously implies some kind of modeling of the world anticipation implies some kind of modeling in the world so that's an organism's intrinsic 01:29:45 purpose

people end up being told their needs are not important, and theirlives have no intrinsic worth. The last, we are supposed to believe, isjust the inevitable effect of inequality; and inequality, the inevitableresult of living in any large, complex, urban, technologicallysophisticated society. Presumably it will always be with us. It’s just amatter of degree.

Understanding the factors that promote intrinsic motivation can help you see how it works and why it can be beneficial. These factors include:Curiosity. Curiosity pushes us to explore and learn for the sole pleasure of learning and mastering.Challenge. Being challenged helps us work at a continuously optimal level work toward meaningful goals.Control. This comes from our basic desire to control what happens and make decisions that affect the outcome.Recognition. We have an innate need to be appreciated and satisfaction when our efforts are recognized and appreciated by others.Cooperation. Cooperating with others satisfies our need for belonging. We also feel personal satisfaction when we help others and work together to achieve a shared goal.Competition. Competition poses a challenge and increases the importance we place on doing well.Fantasy. Fantasy involves using mental or virtual images to stimulate your behavior. An example is a virtual game that requires you to answer a question or solve a problem to move to the next level. Some motivation apps use a similar approach

Researchers examined how reward timing influenced intrinsic motivation. They found that giving an immediate bonus for working on a task, rather than waiting until the task was completed, increased interest and enjoyment in it. Getting an earlier bonus increased motivation and persistence in the activity that continued even after the award was removed.

Both can be effective, but research suggests that extrinsic rewards should be used sparingly because of the overjustification effect. Extrinsic rewards can undermine intrinsic motivation when used in certain situations or used too often

participating in a sport because it’s fun and you enjoy it rather than doing it to win an awardlearning a new language because you like experiencing new things, not because your job requires itspending time with someone because you enjoy their company and not because they can further your social standingcleaning because you enjoy a tidy space rather than doing it to avoid making your spouse angryplaying cards because you enjoy the challenge instead of playing to win moneyexercising because you enjoy physically challenging your body instead of doing it to lose weight or fit into an outfitvolunteering because you feel content and fulfilled rather than needing it to meet a school or work requirementgoing for a run because you find it relaxing or are trying to beat a personal record, not to win a competitiontaking on more responsibility at work because you enjoy being challenged and feeling accomplished, rather than to get a raise or promotionpainting a picture because you feel calm and happy when you paint rather than selling your art to make money

Intrinsic motivation vs. extrinsic motivation

Along with satisfying these underlying psychological needs, intrinsic motivation also involves seeking out and engaging in activities that we find challenging, interesting, and internally rewarding without the prospect of any external reward.

An accountability model of discipline employs behavioral supports and restorative practices to enable individuals to develop the skills they need to be successful in an educational setting.

The results suggest that at best, our combination of leaderboards, badges, and competition mechanics do not improve educationaloutcomes and at worst can harm motivation, satisfaction, and empowerment. Further, in decreasing intrinsic motivation, it can affectstudents'final exam scores.

The results show that course type directly affects intrinsic motivation (apath), where those in the gamified group have lower intrinsic motivation scores,a¼.30, 95% CI [.60,.01], and that higher intrinsicmotivation leads to higher scores on thefinal exam regardless of condition,b¼4.59; 95% CI [.41, 8.77]. However, there is no direct effect forcondition onfinal exam score when holding intrinsic motivation constant,c¼2.15; 95% CI [3.20, 7.50]. Despite a lack of evidence for adirect effect, it is still possible that course type affectsfinal exam scores indirectly via intrinsic motivation.

Although participants did not differ at Time 1, at Time 2 motivation for the control group escalated significantly and wasmaintained at Time 3. For the leaderboard group, motivation dropped significantly at Time 2. At Time 3, it remained unchanged and was stillsignificantly lower than the control condition.H2was supported.

Participants completed the intrinsic motivation inventory (Ryan, Koestner,&Deci,1991), which contains 22 items such as“I felt like I wasdoing what I wanted to do while I was working on the task”and“I felt that it was my choice to do the task.”Items were measured on a 7-point Likert scale from 1 (strongly disagree)to7(strongly agree; Cronbacha¼.86).

Individuals using a badge system are often initially interested in the task (e.g.,reading), receive something tangible in the form of a badge they can view and show others, and are able to see the requirements forreceiving a badge and thus are not surprised when they earn one.

offering tangible, expected rewards to individuals whoare already interested in a topic may cause them to shift motivations from intrinsic (i.e., because they wanted to) to extrinsic (i.e., becausethey want to earn a reward;Lepper et al., 1973). When the reward is present, one may be interested in completing the task, but once thereward is removed one will no longer have a reason to perform a behavior (Lepper et al., 1973).

Cognitive evaluation theory (Deci&Ryan, 1985)predicts that external events can shape one's intrinsic motivation (i.e., doing it because one wants to, and not due to outside pressures) basedon whether individuals process those events as informational or controlling. If a reward provided for a task is seen as an informational, thenit will make one feel competent and in control, leading to higher intrinsic motivation. If a reward is seen as controlling, it makes one feelpowerless and incompetent, decreasing intrinsic motivation. Studies have shown that giving rewards for a task one alreadyfinds interestingends up harming motivation to do that task (Deci et al.,1999, 2001; Lepper, Greene,&Nisbett,1973). Thus, although there may be benefits togamification, it is also important to examine potential drawbacks as it may hamper the motivation educators are trying to cultivate.

creating a gamified system alone was insufficient to cause an increase in these behavioral measures; rather, it depended onindividual users' interest levels (Hamari, 2013)

The first of these is intrinsic load, which is inherent to the subject under study and is determined in part by the degrees of connec-tivity within the subject

Astell suggests that the woman rhetor can best gain this favomblc ethos by leading a life that demonstrates her sincere com­mitment to Christianity,

The significance of autonomy versus control for the maintenance of intrin-sic motivation has been clearly observed in studies of classroom learning.For example, several studies have shown that autonomy-supportive (in con-trast to controlling) teachers catalyze in their students greater intrinsic moti-vation, curiosity, and the desire for challenge (e.g., Deci, Nezlek, & Shein-man, 1981; Ryan & Grolnick, 1986). Students who are overly controlled notonly lose initiative but also learn less well, especially when learning is com-plex or requires conceptual, creative processing (Benware & Deci, 1984;Grolnick & Ryan, 1987). Similarly, studies show children of parents whoare more autonomy supportive to be more mastery oriented—more likely tospontaneously explore and extend themselves—than children of parents whoare more controlling (Grolnick, Deci, & Ryan, 1997)

In fact, the majority of the research on the effects of environmental eventson intrinsic motivation has focused on the issue of autonomy versus controlrather than that of competence. And this issue has been considerably morecontroversial. The research began with the demonstration that extrinsic re-wards can undermine intrinsic motivation (Deci, 1971; Lepper, Greene, &Nisbett, 1973), which we interpret in terms of the reward shifting peoplefrom a more internal to external perceived locus of causality. Although theissue of rewards has been hotly debated, a recent meta-analysis (Deci, Koes-tner, & Ryan, in press) confirms that virtually every type of expected tangiblereward made contingent on task performance does, in fact, undermine intrin-sic motivation. Furthermore, not only tangible rewards, but also threats(Deci & Cascio, 1972), deadlines (Amabile, DeJong, & Lepper, 1976), direc-tives (Koestner, Ryan, Bernieri, & Holt, 1984), and competition pressure(Reeve & Deci, 1996) diminish intrinsic motivation because, according toCET, people experience them as controllers of their behavior. On the otherhand, choice and the opportunity for self-direction (e.g., Zuckerman, Porac,Lathin, Smith, & Deci, 1978) appear to enhance intrinsic motivation, as theyafford a greater sense of autonomy

All learning, he argued, is driven by intrinsic interest:

While I’d struggle to tell you how I learn best, there is one question that I’d always be able to answer enthusiastically: What would you like to learn next? Right now I’m learning JavaScript and have plans to give Spanish another go. I should probably pick up those guitar lessons again soon as well. Thankfully we live in a time when it’s trivially easy to gain access to resources and to learning activities. The problem is finding out the ones that work best for you. Perhaps that’s why we carry around in our pockets devices that can access pretty much the sum total of human knowledge yet use them to LOL at amusing pictures of cats. What are the barriers here? I’d suggest there are three main ones: 1 Curriculum - the series of activities that build towards a learning goal 2 Credentials - the ability to show what you know 3 Community - the cohort of peers you feel you are part of, along with access to ‘experts’