We sing along with the chorus and remain silent for the verse; we answer the singer’s “call” with the appropriate response. And we do these things in unison as a single voice.

Discourse within the public sphere signals the normative will of the democratic citizenry to the steering institutions of governance. It also articulates and rearticulates (expresses and reshapes) the core of the civic, the vital beating heart of a democracy. This core is a political morality of intentional action motivated by reasoned understanding and moral imagination. In the political morality I see emerging, the separation of the political and the normative is subsiding. Conceptually, power and right are becoming entangled rather than bifurcated. 

As I use the term here, “governance” is not limited to the official activities of government alone. Governance in the broad sense is an interlocking system of collective action steering mechanisms ideally guided by impartial rules of law and comprised of the administrative and representative political institutions of government, economic and sociological institutions, and cultural systems of norms, meanings, and relationships. In a democracy, the steering of these systems of collective action is ultimately subject to judgments concerning the justice and legitimacy of current and proposed future governance by a discursive participatory citizenry. This citizenry continually engages in a process of pluralistic debate refereed by reason and the persuasive force of the better argument. Such participatory dialogue is often referred to as the civic or “public sphere” of society. It is a place of norms and ideals—a declarative place of what is the case, and a subjunctive place of what could be the case.

“For scientific and ethical reasons, it would be dishonest not to do it.”

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

there's a fourth  kind of knowing that's not about seeing but being   00:03:34 the p is participatory knowing knowing our place  in the world being in a right relationship with   the arena we're operating in being in a dynamic  connection with other people who have their own   perspectives and being in flow with what's around  us notice how different it feels when you're   out of sorts in a situation versus when you're  really at home or in the groove in a situation   when we know how to participate in an arena we  can see what is relevant and anticipate what is   00:04:02 next and we can improvise with little or no  self-doubt or hesitation because we aren't   thinking about it we know it and with this kind of  knowing we're not just observing the world we're   impacting it but not in that simple procedural  sense we are dancing with the situation both   influencing and being influenced and here we  can handle complexity and ambiguity and novelty   we can face things with good humor because we're  at home in the arena building our participatory   00:04:29 knowing we become co-creators with life

Similarly, the democratic and participatory ideals associated with "interactive technologies are not the product of the technologies but of our social and cultural interactions with them. Recognizing this distinction reminds us of the need to struggle to define technology’s future directions through social and political actions, not simply through our design principles.

essential goal for me in every course has always been to make students feel comfortable participating in class, and to encourage as many of them as possible to speak up. Peer instruction, aided by electronic polling, gave me an opportunity to invite quiet students to engage more actively in class, both through the polls and through the subsequent discussions

The internet is fundamentally participatory.

The kind of participatory connected learning experiences that we are advocating for arenot easily described

From participatory design, we draw several core principles, most notably the reflexive recognition of the politics of design practice and a desire to speak to the needs of multiple constituencies in the design process.

PD strategies tend to be used to support existing practices identified collaboratively by users and designers as a design-worthy project. While values clashes between designers and different users can be elucidated in this collaboration, the values which users and designers share do not necessarily go examined. For reflective design to function as a design practice that opens new cultural possibilities, however, we need to question values which we may unconsciously hold in common. In addition, designers may need to introduce values issues which initially do not interest users or make them uncomfortabl

participatory approach is compatible with empathic user research [81] that avoids the scientific distance that cuts the bonds of humanity between researcher and subject, pre-empting a major resource for design (empathy, love, care).

need for more rigorous participatory tools for delving into complex social issues

if the children are from more than one class, the app is programmed with rules that determine which curriculum appears on the iPad.

“In the museum’s situation, it’s completely untenable to hand out smartphones to hundreds of elementary students each day,”

xAPI and Next Generation Learning Get the right data about the learning experience and its impact on performance. We’re among the early adopters and leaders in the Experience API (xAPI) and its application in performance & analytics. As winners of the xAPI Hyperdrive, eLearning Guild Demofest and Brandon Hall Awards with our xAPI-based solutions, we’re inspiring others with fresh thinking. As hosts of the xAPI Learning Cohort we’re supporting hundreds of pioneers and experimenters in learning and working with the xAPI.

The web was supposed to open up higher ed. In a model like Antigonish 2.0, higher ed may be the lever needed to reopen the web to its participatory, democratic potential.

more democratic pathway

But community must not mean a shedding of our differences, nor the pathetic pretense that these differences do not exist

“One of the great things about Bitcoin is its lack of democracy”

Digital technology has evolved quickly from personal computers and networks to participatory social, academic, and political Web 2.0 environments with a new vocabulary and new temporal and spatial interactions.

New forms of collaboration made possible by the digital medium sharpen the theoretical question of how explanatory authority is established.

due to digital communications tools, social media and the Internet

activities through which people share their opinions

What is the relationship between young people's online activities and their political participation?

reshaping the manner in which young people participate in public life?

How can policy makers, educators and software designer promote frequent, equitable and meaningful political engagement among youth through the use of digital media?

the prospect that new media can become a bridge to young people's involvement with politics and other democratic institutions.

how digital media are changing the way young people learn, play, socialize, and participate in civic life.

Connected Learning, has emerged as a powerful way to connect fragmented spheres of a young person’s life—interests, academic and work opportunities, and peer culture.

ASNE

news literacy curriculum

John S. and James L. Knight Foundation, the Robert R. McCormick Foundation and the Donald W. Reynolds Foundation.

active, informed, responsible, and effective citizens.

young people from disadvantaged backgrounds are far less likely to be informed and to vote.

But politics is about who shows up. The fossil fuel interests that are threatened show up. Nerds like Urban, vaguely repulsed by politics, do not.

There are two broad narratives about politics that can be glimpsed between the lines here. Both are, in the argot of the day, problematic.

If we believe in equality, if we believe in participatory democracy and participatory culture, if we believe in people and progressive social change, if we believe in sustainability in all its environmental and economic and psychological manifestations, then we need to do better than slap that adjective “open” onto our projects and act as though that’s sufficient or — and this is hard, I know — even sound.