Analysis of Paul Cobb's 'Where is the mind?'

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Course E836. STMA 2.

Part A:        Analysis of Paul Cobb’s ‘Where is the mind?’

In his article, ‘Where is the mind?’, Cobb highlights some of the differences in viewpoints between the constructivist and the socio-cultural theories of learning and in doing so, tries to draw them together to show how the two perspectives “each constitute the background for the other” (Cobb, Chapter 9, Reader 2). As a consequence, Cobb attempts to draw together the theoretical trends regarding learning to illustrate their positions as points on a continuum rather than as polarised positions and thus argues for a less pragmatic stance on their use.

I would suggest that in many respects, although constructivism is clearly located in the agentive and therefore situated views of the mind, constructivist theories provide the bridge between symbol-processing position and the situated. In his analysis, Cobb identifies two subsets of constructivist theories, namely the “psychological” variant as advocated by von Glasersfeld and the “interactionist” variant supported by Bauersfeld which I would suggest provide the two ends of that bridge with the interactionist viewpoint positioned towards the socio-cultural and the psychological viewpoint towards the symbol-processing view of the mind. It is in such a way that I believe Cobb is highlighting how the theoretical trends, rather than being polarised in their positions, are in fact stances within a broad spectrum. In support of this I would refer to Bredo’s three dualities between the symbol-processing and situated views.

The first contrast that Bredo identifies is that of language and reality. Bredo asserts that within the symbol-processing view of learning, there is “the tacit belief ... that symbols mirror reality” (Bredo, Chapter 2, Reader 2) and continues to characterise the symbol-processing view of learning as similar to that of a computer which is blindly following the algorithms programmed within it, albeit with increasing degrees of sophistication of that programming. Whilst this is fairly compatible with the psychological variant of constructivist theories which would advocate individual construction of knowledge, the interactionist view would be to incorporate the concept of negotiation of meaning to that theory thus bridging the gap towards the socio-cultural position that reality and language are inseparable.

The second duality of Bredo is that of mind and body. He characterises the symbol-processing view as having these separated with no need for physical interaction for intellectual development to take place. Constructivism, in either of the two variants noted by Cobb, would advocate physical interaction as illustrated by Cobb when he comments that “in defining reflective abstraction, we should emphasise .. that it involves the reification of sensory-motor and conceptual activity” (Cobb, Chapter 9, Reader 2). Again, Cobb is placing the positions on the continuum of educational theorising and using this to illustrate how the seemingly opposed views of learning are in effect positions on a spectrum of viewpoint differing only in emphasis. The final duality identified by Bredo is that of individual and society. The symbol-processing and situated views of the mind would seem to have opposing views in the primacy of individual and socio-cultural processes in intellectual development. Although Cobb illustrates how the constructivist view in either variant acknowledges the importance of societal interaction, he highlights the differences in the two variants of symbol-processing theories. Whilst the psychological view would be that “the most frequent source of perturbations for the development of the developing cognitive subject is interaction with others” (von Glasersfeld, cited by Cobb, Chapter 9, Reader 2), the interactionist viewpoint would be that “individual ... activity and the classroom microculture are reflexively related” (Cobb, Chapter 9, Reader 2), thereby bridging the otherwise polarised separation between the symbol-processing and situated positions.

In his article, Cobb reiterates and refines some of the comparisons between the socio-cultural and constructivist positions expressed by Rogoff (Chapter 6, Reader 2). Rogoff characterises the constructivist position as derived from Piaget and the socio-cultural position as derived from Vygotsky. In her article, she illustrates how both the constructivist and the socio-cultural views of the mind, both place great importance on the role of inter-subjectivity in the learning process, whilst highlighting some important differences between the two positions. She comments that for Piaget, peer interaction is of paramount importance whereas student-teacher interactions are “unlikely to lead to cognitive restructuring because of the unequal power relations between adults and children” (Rogoff, Chapter 6, Reader 2). In contrast, the  socio-cultural stance is that learning takes place as a result of interaction with a more skilled partner. More importantly, the difference in emphasis between the socio-cultural and constructivist points of view is that the Piagetian position would view the individual as constructing knowledge within a cultural environment in contrast to the Vygotskian position which would view them as inseparable. Bredo’s  third dualism alludes to this same dichotomy in contrasting the symbol-processing and the situated views of learning, once again positioning constructivist theories some way towards the symbol-processing views of the mind. Cobb refers to the issue of inter-subjectivity together with the other aspects of social interaction in learning to further pull together the different views of learning. He elaborates how both positions acknowledge the importance of interaction for learning but again stresses the differing emphases in those views. He points out that whereas it is clear that researchers can identify connections between social activity and learning, the socio-cultural view as characterised by Rogoff would be that the children “are considered to learn by participating with others” (Cobb, Chapter 9, Reader 2) whereas the constructivist might follows Blumer’s opinion that “people respond to things in terms of the meaning they have for them rather to constructs that researchers project into their worlds” (Cobb, Chapter 9, Reader 2). Cobb illustrates how Rogoff’s elaboration of the Vygotsky position and von Glasersfeld’s elaboration of Piaget’s, both draw similar conclusions. As he states:

“..it can be noted that Rogoff’s view of learning as acculturation via guided participation implicitly assumes an actively constructing child. Conversely, von Glasersfeld’s view of learning as cognitive self organisation implicitly assumes that the child is participating in cultural practices” (Cobb, Chapter 9, Reader 2)

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In this way he further melds the different theories to highlight their similarities and show how they can be considered to be positioned on a continuum of views that are not so fundamentally opposed so much as views from a different perspective. Cobb also demonstrates how the constructivist views are even spread over the continuum of theories in illustrating how the different constructivist theories place varying emphasis on the significance of societal interaction. He refers to Bauersfeld’s reference to “implicit negotiations ... outside the participant’s awareness” (Cobb, Chapter 9, Reader 2) which again helps to form a bridging of different ...

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