Giving up the ghost: the control‐matrix and reflection‐in‐action

Erlandson, Peter

doi:10.1080/14623940500489781

Cited by 18 publications

(17 citation statements)

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“…For further exemplification of this second aspect of reflection-in-action we recommend Newman (1999) and Erlandson (2006). These texts disucss an example with a baby's interaction with her mother presented by Schön (1987) in Educating the reflective practitioner.…”

Section: Notesmentioning

confidence: 95%

“…The issue of aims and (actual) routes in Schön's arguments was discussed by Erlandson (2005Erlandson ( , 2006Erlandson ( , 2007 in relation to how Schön's theory operated when he used it to analyse, describe and explain examples of human practice. And that is the most interesting part of his work, because this is what determines the value of a theory of human practice -not how one can talk about the theory or what one claims can be done with it, but how it actually operates.…”

Section: Schön's Theory Of the Reflective Practitionermentioning

confidence: 98%

“…He also, as an important contribution, argued and showed by example how a social practice is structured by artifacts that function as 'poles of interaction' (MerleauPonty, 1962) -for example in the architect's studio -to thereby constitute learning resources for the novice. In other words, a Cartisan control matrix is, of course, not the only intellectual resource that Schön used, but it is doubtlessly one of them, and the problems this matrix gives rise to is therefore imported into the discussion of reflection (Erlandson, 2005(Erlandson, , 2006(Erlandson, , 2007.…”

Section: The Vortex Of Practice and The Term Reflectionmentioning

confidence: 98%

“…99-111). We have used Newman's argumentation earlier (Erlandson, 2005(Erlandson, , 2006(Erlandson, , 2007, where we argued that Schön's reasoning involved a Cartesian ghost or, differently put, a control matrix of Cartesian origin that stipulates that the internal (the soul or the mind) controls the external (the body) in a manner that distorts (or contributes to a privileging discourse) on how to understand human practice (see also Beach, 2005). Erlandson argued that this leads in the wrong direction when we try to understand human practice, and said:…”

Section: Schön's Theory Of the Reflective Practitionermentioning

confidence: 99%

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The ambivalence of reflection - rereading Schon

Erlandson

Beach

2008

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PeterErlandson peter.erlandson@hb.seThere are two sides to the concept of ambivalence. One concerns contradictory attitudes, expressions or feelings that are simultaneously directed toward an object, person or action, the other concerns undecidability and a fluctuation of meaning between a thing and its opposite. Both of them concern an aspect of uncertainty. In this article we argue that reflection and reflection projects are caught up within ambiguity between two discourses on human thinking and action: one which conceives humans as rational intellectual beings who elaborate practical actions by following certain procedures and one where human practice is changeable, complex and follows its own logic (or rather un-logic). These discourses have different genealogies and social agendas. However, they also meet, not only in different reflection projects in education but also in classical reflection texts. The example we are going to use to illustrate this is Schön's The reflective practitioner. We claim that the discursive struggle over reflection makes the theoretical basis for the reflection projects confusing and even fragile, as well as potentially dynamic, creative and productive.

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Section: Notesmentioning

confidence: 95%

Section: Schön's Theory Of the Reflective Practitionermentioning

confidence: 98%

Section: The Vortex Of Practice and The Term Reflectionmentioning

confidence: 98%

Section: Schön's Theory Of the Reflective Practitionermentioning

confidence: 99%

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The ambivalence of reflection - rereading Schon

Erlandson

Beach

2008

CREP

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“…S/he (via communication) responds to the offered 'poles of action.' A fruitful view to take here, I think, is to recognize the life of the body not only in terms of causality (of cause and effect), but also in terms of organization (Erlandson, 2006).…”

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confidence: 99%

The bodily practice of acquiring skillfulness

Erlandson

2014

Reflective Practice

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One of the main topics in the field of reflection is the multitude of questions concerning practice and how skillfulness is developed within a professional field, and this has been the case for decades. As early as in Schön's seminal work, The Reflective Practitioner: How professionals think in action, published in 1983, these questions were in focus more or less throughout the whole text. While Schön, however, besides dealing with reflection, also addresses the tools that a novice student uses to become familiar with a practice, he does not explicitly address the question of body skillfulness to any large extent. This is, however, the focus in this article. I establish Merleau-Ponty's theoretical framework, and, via Dreyfus's famous five-stage model, discuss professional competence and bodily learned skillfulness. Even if Merleau-Ponty's perspectives have been well known for decades now, they have yet to be incorporated more fully into the development of reflective practices, as well as into theories that try to describe reflective practice.One of the main topics in the field of reflection is the multitude of questions concerning practice and how skillfulness is developed within a professional field, and this has been the case for decades. As early as in Schön's seminal work The reflective practitioner: How professionals think in action (and also in the sequel Educating the reflective practitioner) these questions were in focus more or less throughout the whole text (Schön, 1983(Schön, , 1987. Schön's theoretical suggestions about how to view the growth of practice competence has been discussed ever since, and Schön's text has reached the status of being a classic work.In the wake of these texts concepts like 'reflection-on-action' and 'reflection-inaction' became famous. Reflection-on-action signifies how practitioners reflect over their practice when not involved in it, reflection-in-action signifies how practitioners reflect over their action when actually involved in it. Whereas reflection-on-action is similar to a classical view on reflection, more or less equivalent to 'thinking' (Bengtsson, 1995), reflection-in-action is the epitome of Schön's theoretical innovations and claims. This concept has been discussed and criticized for decades, and has become a hub for complex questions relating to the epistemology of practice, the training of novice practitioners, and general theoretical questions about how *

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Rethinking reflective practice in professional lifelong learning using learning metaphors

Goh

2018

Studies in Continuing Education

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Giving up the ghost: the control‐matrix and reflection‐in‐action

Cited by 18 publications

References 9 publications

The ambivalence of reflection - rereading Schon

The ambivalence of reflection - rereading Schon

The bodily practice of acquiring skillfulness

Rethinking reflective practice in professional lifelong learning using learning metaphors

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