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When I first started designing this learning activity, my aim was for students to think reflexively on how knowledge is created, instead of merely consumed.  I also wanted to self-reflect and think more critically. It makes sense to ground the activity in constructivist learning theory and interpretivist philosophy. They both highlight meaning making. According to the constructivists, understanding is “constructed” by each one of us. This idea was the basis of the learning activity design. To illustrate how philosophies differ, which shapes what becomes ‘evidence’, I chose these two case studies, one quantitative, the other qualitative. Study A looked at clicks, logins and time spent. It felt solid, organized, and backed by data. Study B included student reflections and journals. They capture experiences that numbers can’t. When I consider both things, it strikes me how technology “filters” our views of learning What measured often drives what we deem as the most important. On working through it, I saw how far I had to interpret to conclude. Through discussion I could see that evidence does not just appear, it is produced by assumptions about “good learning.”


Learning this filled me with smiles and made me enjoy constructivist approaches even more. The knowledge wasn’t going to be given to me; it was something that we all co create. That activity was more than theories; it was turning back. The habit of asking questions of the data, the tools, and even of me was part of it. It was clear to me by this time that educational technology is not neutral. We need to question the values and choices that are coded into it.

 
 
 

At first, when I started learning theory and philosophy in this program, I have to admit that what I had learned from previous courses (especially when I was pursuing my masters) hadn’t even come close to scratching the surface. Ideas about theory seemed abstract, and the long complex texts had me feeling like the authors were trying to confuse me instead of helping me. At the beginning, I thought theory was just something academics would add to "actual" research, such as a decorative frame to hang a painting. I felt philosophy was even farther away from "practical" work. However, over the course of the last few weeks, my perspective on theory and philosophy has changed greatly. Today I see theory and philosophy as the foundational aspects of research itself; they form how we think, the questions we pose, and what we accept as knowledge in the first place.


It took many readings and a significant amount of digging into, for me to begin to understand terms such as epistemology and ontology from a more profound perspective. I came to realize that these concepts are not intended to provide immediate answers but to facilitate understanding of how we construct knowledge in the first place. When I finally grasped that concept, there was a change in how I went about learning. I began to appreciate that doctoral level thinking is not about obtaining definitive truths, but about being comfortable with ambiguity and uncertainty. It's about acknowledging that our ideas are constructed through frameworks we rarely acknowledge. As time passed, I grew increasingly comfortable with not knowing the answer to every question. I've come to value the tension created by questioning deeply and the reluctance to settle the issue quickly.


My newfound comfort with uncertainty has also influenced how I communicate through writing and speaking. Prior to this experience, I believed that if I gathered sufficient evidence, that my argument would be robustly supported and lead to obvious conclusions based upon the data. I now take an additional step back and examine the underlying assumptions of the evidence I present. I now ask myself what perspectives influence how I interpret the evidence and I am now referencing thinkers I never envisioned I would incorporate into the conversations. I do not merely refer to their theories to demonstrate familiarity; I utilize their thoughts to engage with issues that cannot easily be resolved. I have also become more willing to challenge my own arguments and recognize how each side of the issue stems from distinct and contextually based decisions. Currently, I communicate (write and speak) not only about what I believe but also about why I believe it.


The greatest transformation for me has been understanding the differences between a PhD and a master’s degree, or other professional degrees. Before, I thought that a PhD was simply "more research," a longer and more developed version of a master’s program. Now, I see that the distinction between a PhD and a master’s or other professional degree is not based solely on the quantity of work involved in achieving the degree; the fundamental difference lies in the type of thinking required to achieve the degree. Many master’s programs in my opinion are designed to apply existing knowledge to real world problems, which is extremely important. However, doctoral studies go one step further, they inquire if the frameworks that we use to identify and resolve the very same problems are, in fact, part of the problem itself. While the application of knowledge is essential to doctoral studies, the inquiry into where that knowledge originates and whose perspectives are represented in it is equally as important. This is a far less predictable process than the application of knowledge, however, it is also the most transformative aspect of this educational journey.


I have begun to understand the PhD as not a pathway to becoming an authority figure who possesses all knowledge, but as a process of cultivating greater awareness, philosophical, ethical, and personal. I have also gained the understanding that research does not merely serve to explain the world, it assists in shaping it. Having gained this awareness has instilled in me feelings of empowerment and humility. Through working with theory and philosophy, I have developed the ability to think more critically and more responsibly regarding my function as a scholar. The work that we complete as researchers does not simply contribute to academic dialogue, it aids in the development of how knowledge evolves.


More than ever, I feel connected to the nature of thinking that is required to pursue a PhD. Not due to my acquisition of all the answers, but due to my gaining the ability to pose better and more meaningful questions. For me, that is the essence of academic life; maintaining curiosity, allowing for uncertainty, and utilizing theory and philosophy to expand beyond what we believe we currently know.

 
 
 

"What makes us human? Balancing desire (psychological well-being), necessity (emotional well-being), meaning (social well-being)"
"What makes us human? Balancing desire (psychological well-being), necessity (emotional well-being), meaning (social well-being)"

In my opinion, human existence is an ongoing negotiation between desire (psychological well-being) , necessity (emotional well-being) , and meaning (social well-being). Our human experience is characterized by the tension between autonomy and belonging, between what we want and what we need. This interplay takes on a behavioral nature as we try to align our mind, body and environment within a network of sociocultural influences (Vygotsky, 1978; Hoy, Davis, and Anderman, 2013).


To my mind, consciousness is not a solitary affair; it is relational: performative and reflective, conditioned through relation. In this regard, humanity is co-constructed. Our moral selves and epistemic selves arise through the confrontation of others whose perspectives differ from our own.  We urge you to help us build education systems and technologies, not designed for efficiency but for empathy and conversations that matter.


This philosophy, in learning design, corresponds to socio-cultural and constructivist traditions. The hypothesis that people construct knowledge through interaction and reflection is known as constructivism. The idea of sociocultural which focuses on collaborative and effective understanding of meanings. In environments that involve technology, this translates to designing for agency, exploration, and scaffolded participation, principles for cognitive engagement (Goldstein, 2014).


Today’s learning technologies need to not only support cognition but also reasoning and ethics. Here, rationalism provides a sharp perspective. According to classical rationalists (like Descartes and Spinoza), reason is independent of the senses (Wikipedia, 2026). Contemporary educational technology carries on this legacy in the form of algorithmic logic, but true rational thought cannot be fully automated. Human reasoning incorporates logic, ethics, emotion, and context. Simply put, rationalist principles tell designers that they must not just help people remember information but also structure reasoning.


Instructionally, teaching should be less about transmitting unchanging truths to passive students and more about creating reflective spaces where learners don’t receive knowledge but transform it, much like the content of the first law of thermodynamics: i.e. energy can neither be created nor destroyed, only transformed or transferred (Mayer, 1842; Joule, 1845; Clausius, 1850).


 In the learning sciences, it is the leap from individual cognition to shared understanding, mediated through reflective technologies that amplify learning as a process that is embodied, social, and rational. 

 

References


Clausius, R. (1850). On the moving force of heat and the laws regarding the nature of heat itselfAnnalen der Physik.  https://archive.org/details/cu31924101120883.


Dual Coding Theory (Allan Paivio). (2013). Retrieved from http://www.instructionaldesign.org/theories/dual-coding.html


Goldstein, E. (2014). Cognitive psychology: Connecting mind, research, and everyday experience. Belmont, CA: Cengage Learning. https://books.google.com/books/about/Cognitive_Psychology_Connecting_Mind_Res.html?id=Hy8eCgAAQBAJ.


Hoy, A. W., Davis, H. A., & Anderman, E. M. (2013). Theories of learning and teaching in TIP. Theory Into Practice, 52(sup1), 9–21. https://doi.org/10.1080/00405841.2013.795437


Joule, J. P. (1845). On the mechanical equivalent of heatPhilosophical Transactions of the Royal Society of London, 140, 61–82. https://archive.org/details/philtrans00608634.


Mayer, J. R. (1842). Remarks on the forces of inorganic nature. Annalen der Chemie und Pharmacie, 42, 233–240.  https://web.lemoyne.edu/giunta/mayer.html.


Sadoski, M. (2009). Dual Coding Theory. Retrieved from http://www.education.com/reference/article/dual-coding-theory/


The Madeline Hunter Model of Mastery Learning. (n.d.). Retrieved from https://www.csun.edu/sites/default/files/Holle-Lesson-Planning.pdf


Wikipedia contributors. (2026, January). Rationalism. In Wikipedia, The Free Encyclopedia. Retrieved from https://en.wikipedia.org/wiki/Rationalism


Vygotsky, L. S. (1978). Mind in society: The development of higher psychological processes. Harvard University Press. https://www.hup.harvard.edu/books/9780674576292.

 
 
 
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