Showing posts with label TEFL. Show all posts
Showing posts with label TEFL. Show all posts

Thursday, September 30, 2021

Amazon Polly's synthesized voice to an article on improving listening skills

 

My department's webpage added a new bilingual article on improving listening skills for undergraduate students.


How to Improve Your Listening Skills

https://www.i-arrc.k.kyoto-u.ac.jp/english/tips/contents#frame-324


英語リスニング力を向上させるために

https://www.i-arrc.k.kyoto-u.ac.jp/english/tips/contents_jp#frame-322


I added AI's synthesized readout of the article, using Amazon Polly for the first time. 


Audio of "Improving Your Listening Skills" 

(The playback speed is adjustable on Chrome or Edge)

https://www.i-arrc.k.kyoto-u.ac.jp/english/tips/contents#frame-472


The voice quality is quite reasonable. I hope this technology will stimulate people's creativity to learn English (or any other language).

Thursday, June 3, 2021

Writing-Assisting AI Enables Learners to Think and Write with Their Passive Vocabulary and Develop it into Active Vocabulary

 

Writing-Assisting AI Enables Learners to Think and Write with Their Passive Vocabulary and Develop it into Active Vocabulary

 

 

 

AI is a tool that one can use foolishly or wisely

 

AI is just a tool for humans. Humans can misuse this new tool foolishly or utilize it wisely.

 

A foolish use of writing-assisting AI (translation and rewriting apps) is to uncritically adopt the language output of the AI (English in our argument). That immediate use can result in sentences that deviate from the writer's intentions. It does not help their learning English, either.

 

 

AI can facilitate the transformation of learners' comprehension vocabulary into presentation vocabulary

 

A smart way to use AI is to utilize it to learn English through its use (or use English while learning it). Users should recognize that AI as an assisting tool only produces an imperfect draft. However, they should also realize that AI's output expands their possibilities for thought and expression in a foreign language. AI can both be a practical and learning tool.

 

In other words, writing-assisting AI should be used to provide English learners with opportunities to think and express using their passive vocabulary rather than their active vocabulary in the target language. AI can facilitate the use of their passive language and change it to their means for presenting their thoughts.

 

In general, the number of active words that people use at their disposal to express their thoughts is much smaller than the number of passive words they use to understand the expressions of others. For instance, many Japanese people enjoy reading the works of Soseki Natsume, but few can write as Soseki.

 

When it comes to foreign languages, learners' active vocabulary is extremely limited. English classes in Japan still do not provide enough training in English presentation, and therefore, learners' resources for expression are highly restricted.

 

On the other hand, English language learners preparing for university entrance exams are trained in reading comprehension to a much higher level, and their comprehension vocabulary increases in the process. The vocabulary acquired from rote memorization may only produce an incomplete understanding of texts, though. However, in any case, the passive lexicon of learners who study English for university entrance exams outnumbers their active vocabulary.

 

Learners are aware of this vast difference between the vocabulary for comprehension and that for expressions. Probably, some learners are reluctant to engage in English presentation activities because they can only express themselves at a humiliatingly low level, far below the level of their intelligence. If that is the case, one of the challenges for English education in Japan is to develop learners' comprehension vocabulary into presentation vocabulary.

 

 

What I do in my classes

 

Suppose students have an assignment to write in English -- A writing assignment requiring extended reflective writing, not an impromptu speaking assignment. (My assumption is that AI is adequate for writing instruction but not for teaching speaking). To make my point clearer, I tentatively define a "writing assignment" as one that demands a long piece of writing in which students have to express their thoughts on a relatively complex topic accurately. To be specific, think of it as the level of a university writing class.

 

When learners have to express their thoughts in their foreign language (English), they are only allowed to think and write with their limited active vocabulary of English from start to finish. That process can be an exercise in utilizing the potentiality of their restricted resources. However, the vocabulary limit narrows the range of topics they can address. Even if they choose a challenging subject, the quality of their thoughts and drafts will diminish significantly.

 

Here I would like to share my teaching experiences. My university requires students to complete an English academic essay of more than 1,000 words in the second semester of their first year. One year, a student of mine said he wanted to write about the potential dangers of Genetically Modified Food. As I listened, he presented his argument for a few minutes, describing the risks in detail. I marveled at his expertise and encouraged him to write a high-quality essay.

 

However, when I assigned my students to write an outline in English in the next class, I found that that student’s thesis statement (i.e., the sentence at the end of the introduction that concretely declares the essay's claim) was only "GM Food is bad. " When students think and write in their active vocabulary in English, the products are often crude or, to be blunt, miserable. Knowing his high intelligence in Japanese, I felt troubled by the grave gap between his intellect and English.

 

In the following year, I decided to introduce machine translation (MT) in the last five weeks of my second-semester classes. In the first ten weeks, students write short passages in English without the help of AI, producing numerous mistakes. My role as a teacher is to share the policy that "the school is where learners can make mistakes without worry and learn from them." I avoid negative evaluation of mistakes and encourage students to learn specific English expressions from errors that we share in class.

 

At the same time, students go through brainstorming and outlining, gradually preparing a 3,000-word Japanese essay (as a rough draft of their final 1,000-word English paper). As the instructor, I offer feedback on the completed Japanese texts to ensure reasonable quality. Classmates comment on the products mutually, too.

 

For the remainder of the semester, students critically read and rewrite the English output from MT (post-editing.) Students revise MT’s English after checking if it expresses their intentions accurately, if the grammar (especially articles, singular/plural, pronouns, and tense) is consistent, and if some stylistic improvement is necessary.

 

In one class, students' essay topics changed noticeably after the introduction of MT. Topics included intellectual ones such as "Time from the Viewpoint of the Special and General Theory of Relativity," "Free-Will as a Fictional Concept," "The Data Revolution in American Baseball," "The Reasons Behind Improved Performance in Track and Field," and "The Restraint of Emotional Expression in Haiku."

 

Later, I conducted a questionnaire in that class. In response to the prompt statement, "If I had had to write in English from the beginning instead of writing in Japanese first and then using MT, I probably would have chosen a simpler topic," 40% (6 students) answered, "Yes," and 33% (5 students) answered "Somewhat yes.

 

The quality of the Japanese essays in that class was remarkably high, in general. The post-editing goal for the last five weeks was to make the English translation match that high quality. Unfortunately, due to my lack of instructional competence, the final revision was not satisfactory. Improvement of teaching skills is necessary, considering that in the questionnaire, 73% (11 students) answered "yes" and 20% (3 students) answered "somewhat yes" to the prompt "I would like to use MT for various occasions in the future actively.

 

Although there are still issues to be addressed, I believe that the introduction of machine translation will increase the quality of writing instruction, such as academic essay writing of 1,000 English words or more.

 

 

Conclusion

 

I can summarize the above discussion in the following six points.

 

(1) AI allows learners to continue to think while writing drafts in their native language at their intellectual level, rather than in the active vocabulary of a foreign language, which vastly underrepresents their intelligence.

 

(2) AI increases opportunities in which learners can write about topics at a level appropriate to their intellectual interests. Those changes probably have a positive impact on learners' self-esteem.

 

(3) The AI expresses what learners intended, albeit imperfectly, at their foreign language comprehension vocabulary level. In other words, those expressions offer learners an opportunity to think and write on a level far higher than their current level of active vocabulary.

 

(4) If the English output of the AI is beyond learners' comprehension, learners cannot benefit from the AI's English. However, if their vocabulary level is adequate for understanding the output, learners can discover that many specific expressions that the AI presents can become part of their productive capacity. AI’s English becomes a unique learning material for reading and writing.

 

(5) If the students learn to read the English output of the AI critically and can revise AI’s English from their critical assessment, they will gain an in-depth understanding of their comprehension vocabulary. In addition, they will learn ways to apply their comprehension vocabulary to express their ideas. Their English writing skills will increase simultaneously with their reading abilities.

 

(6) In summary, writing-assistant AI enables learners to think and express themselves using their passive vocabulary instead of their active vocabulary in the target language (English). It also promotes the transformation of words for understanding into words for expression.

 

For these reasons, I believe that instructors can wisely introduce AI in writing classes where learners need to express their complex thoughts in a long essay precisely. AI can benefit learners both in terms of their use of English and their English learning. However, learners need critical reading literacy to understand English that expresses topics at their intellectual level.

 

 

Lastly,

 

I wrote this essay rather impulsively, inspired by a conversation I had yesterday with my colleagues. Since my mind was not sufficiently organized for the topic, I had to draft fast, scan I, and rewrite to think coherently. Therefore, my language choice was my native language Japanese, my best thinking tool. It took about an hour and a half to complete the Japanese version.

 

I input my Japanese text into DeepL, copied its English output into Grammarly, and revised the English on the Grammarly screen. When the expression seemed dull, I explored the possibility of rewriting it in Wordtune. I used DeepL again for translating my revised English into Japanese to check if it might contain ambiguous expressions. I rewrote this way because I wanted to share my thoughts with my native English-speaking colleagues in the best way I can. It took about two hours and a half to produce the English translation.

 

Without AI, I would have given up on English translation because it would have taken too much time. Also, if I had written this essay in English initially, my thoughts would have been more confused than they are now, and my expression would have been much weaker. However, AI empowered me to express my thoughts fast and communicate them to my colleagues in English. During the revision process, I also learned more about English expression.

 

From experiences in my classrooms and workplace, I believe that AI can effectively promote students' use and learning of English. AI can empower students and make them more autonomous.

 

Of course, one can use any tool foolishly.





Thursday, October 1, 2020

Afterthoughts on the Symposium Presentation in the 34th General Meeting of the Phonetic Society of Japan

 

I enjoyed my joint presentation on Zoom with Professor William Acton (Trinity Western University) and Mr. Hiroyuki Watanabe (Labo Party) in the 34th General Meeting of the Phonetic Society of Japan on September 26, 2020.

 

Application of haptic research to instruction in phonetics and classroom pronunciation teaching

http://www.psj.gr.jp/jpn/wp-content/uploads/2020/09/psj2020conf-program.pdf

 

I thank them, Coordinator Noriko Yamane (Hiroshima University), and other symposium members, for providing excellent opportunities to exchange ideas. Below are my afterthoughts.


***

 

The afternoon session (the general lecture and the symposium) offered three examples of pronunciation learning: the analytical method by ATR (http://www.atr-lt.jp/index.html), the natural and non-instructive approach by Labo Party (https://www.labo-party.jp/), and the eclectic method by Professor Acton, where intentional instructions from the teacher and intrinsic feelings in the learner converge.

 

The Acton method is presumably a synthesis of providing programmed instructions (represented by ATR) and creating a natural learning environment (exemplified by Labo Party.)

 

However, it is critical to notice that the analytical/programmed method (ATR) and the natural or eclectic procedures (Labo Party and the Acton Method) hold different views on the body and meaning. I argue that while the ATR method assumes a mechanical idea of the body and an objective view of meaning, Labo Party and the Acton methods recognize the body as self-production and embrace a subjective notion of meaning.

 

Below are the explanations of these contrasting views. Implications for pronunciation instructions are indicated with arrow marks.

 


BODY

 

A Mechanical View of the Body:

The body is an anatomical structure that the mind controls.

=>The mechanical view suggests that pronunciation instructions are about conscious manipulation of the vocal organ.

 

A Self-production View of the Body:

The body is the source of emotion and meaning from which the mind emerges, thus creating a self as the integration of the body and the mind.

=>The self-production view indicates that pronunciation instructions should incite emotion and meaning in the learner's body.

 


MEANING

 

An Objective View of Meaning:

Meaning is a cognitive/linguistic idea that the mind recognizes as an object.

=>The objective view does not generally acknowledge the senses or feelings that one cannot precisely articulate as legitimate meaning.

 

A Subjective View of Meaning:

Meaning is a complex flow of emotions that directs the mind to a particular perspective. Meaning thus endows the mind with the capacity as the subject/agent of the action that the body actualizes.

=>The subjective view includes non-cognitive/non-linguistic senses or feelings as genuine meaning because they produce some prospects within the human. According to this view, the haptic sensations in the Acton method generate meaning in learners.

 

 

To sum up, the ATR method and other analytical approaches teach learners to control their vocal organs according to the findings of phonetics. In contrast, Labo Party focuses on embedding learners in meaningful linguistic experiences, expecting appropriate pronunciation skills to emerge gradually. The Acton method, as a sort of blended approach, teaches pronunciation intentionally by emphasizing the sensation and meaning in learners' body to integrate the articulation knowledge into their living mind-body.

 

 

***

 

If you are interested in my presentation slides and proceeding manuscript, visit my Japanese blog where they are presented in English.

https://yanase-yosuke.blogspot.com/2020/09/20202-34.html

Visit Professor Acton’s blog.

https://hipoeces.blogspot.com/2020/09/new-v50-haptic-pronunciation-teaching.html

 

Friday, December 28, 2012

Leo van Lier now rests in peace.



I've just learned from my SNS that Leo van Lier now rests in peace. What a loss.

I met him first in the Oxford-Kobe seminar in 2007. I was lucky enough to sit in front of him at a dinner table. Even before introducing each other properly, we began discussing one issue after another. It lasted for 30 minutes or possibly more. We just enjoyed arguing with, against and for each other. It was about linguistics, language acquisition, philosophy, semiotics, and of course applied linguistics. He was a great debater, creative thinker, brilliant scholar, and warm human being. It was probably the best intellectual conversation I ever had in my life.

When I met him a few years later in an international conference, he greeted me with a great smile. I felt honored that he recognized me.  I met him again this March in Boston AAAL, and I was just expecting to meet him again soon. I've just taken for granted that I'll be learning from him for many, many years to come.

Leo, together with a lot of applied linguists around the world, I miss you.


http://www.miis.edu/academics/faculty/lvanlier



Saturday, July 7, 2012

Do not let mind mind mind (Yes, deconstruction is what Zen is about)




What follows is an essay related to my presentation "SLA and Budo (Martial Arts): Extended, embodied cognition and practical implications for ELT" on July 8, 2012 at JALT Matsuyama.  The presentation is a revised version of my JALT Hiroshima Talk "Comparing Foreign Language Communication to Budo (Martial Arts)"; Arguments of "Movement of Budo (martial arts) and Luhmann's systems theory" are added).  The slides and handout for JALT Matsuyama talk is available below:




***

Do not let mind mind mind (Yes, deconstruction is what Zen is about)


Zen master Takuan left a verse on mind:

心こそ心迷わす心なれ
心に心 心許すな

A literal translation would be as follows:

Mind is the mind that confuses mind
Do not let mind mind mind

Apparently, this is meant to be deliberately bewildering to read  (Advise that implanted deconstruction in itself, as is often the case with Zen master's writings).

To clarify, I introduce the distinction between conscious mind and nonconscious mind. (For consciousness and nonconsciousness, please see my post on Damasio).

Conscious mind is the mind that confuses nonconscious mind
Do not let conscious mind mind nonconscious mind

This advice is quite valid from neuroscientific understanding that most of what we do is the result of nonconscious mind and that consciousness is what emerges out of nonconsciousness when nonconsciousness find a situation difficult to deal with.

However, consciousness can be divided into two types: core consciousness and extended consciousness.  Takuan's verse is particularly true with extended consciousness, which is beyond 'here and now' that the subject is experiencing.  Core consciousness, on the other hand, is the awareness that the subject is feeling emotions, and it may be a good interface between the world and the body.

Many Budo writings say negative functions of extended consciousness in performance.  But some also say that even core consciousness works negatively when it is fixated on a particular object.

Here are some examples. (To see the sources, please see the slides above)

"An arrow shooter shoots precisely when he is not conscious of shooting and shoots with an everyday mind." 
" The man of the Way is like a mirror, and he contains nothing in his body-mind and is clear; his mind is empty but lacks nothing. " 
"If your mind loses its balance by thinking, you hear but not listen, and look but not see.  It is because you have an object in your mind.  The object is an object to think about.  If the object leaves, then your mind becomes the empty mind and fulfills its purpose when necessary." 
"If your mind loses its balance by thinking, you hear but not listen, and look but not see.  It is because you have an object in your mind.  The object is an object to think about.  If the object leaves, then your mind becomes the empty mind and fulfills its purpose when necessary. However, if your learned problems go away from you mind, you unlearn everything you have learned, and when you do the skill, your performance will be fluent.  Your performance is not against what you have learned, and it accords with what you have learned without you being consciousness of it."



From these arguments, we may argue as follows:

(1) You don't need extended consciousness to perform well. 
(2) You may not even need too much core consciousness, for it is just an alert system for irregular patterns. 
(3) Nonconsciousness creates core consciousness to help itself to perform in a difficult situation. 
(4) Core consciousness invites (from autobiographical memory) extended consciousness to help itself in a very difficult situation.

To describe what is being taught to us (the content of instruction), I further introduce the concept of imported extended consciousness.  Imported extended consciousness is different from ordinary consciousness because it does not emerge from the mind/body of the subject; it is given from outside in the form of instruction by a teacher, for example.

Then we may argue as follows:

(5) Consciousness, either core or extended, does NOT create nonconsciousness, particularly imported extended consciousness! 
(6) Put your imported extended consciousness aside when you perform. 
(7) Imported extended consciousness is only helpful for reflective deliberation.

In a Japanese book on pedagogical grammar to which I contributed one chapter, I made a distinction between embodied grammar (grammar that constitutes language in the mind/body of a language user) and articulated grammar (linguistically expressed meta-description of embodied grammar).  I argued that pedagogical grammar is to be designed as a device to help the nonconcious mind/body of language learners to develop embodied grammar of the target language in it.  It seems that this argument of mine is quite congruent with the Budo sayings above.

My general belief is that the wisdom of Budo meets science and post-modernism.  I hope I can further explore the old tradition of my country from new perspectives.




Thursday, April 5, 2012

Atkinson (2010) Extended, Embodied Cognition and Second Language Acquisition





EXTENDED COGNITION AND EMBODIED COGNITION


Atkinson's paper in 2010 is a very informative introduction to the ideas of extended cognition (see externalism) and embodied cogniton for applied linguists and one of the pioneer studies of SLA, which currently is categorized (perhaps too humbly) as one of the "alternative" approaches.


Dwight Atkinson
Extended, Embodied Cognition and Second Language Acquisition
Applied Linguistics (2010) 31 (5): 599-622.
doi: 10.1093/applin/amq009
http://applij.oxfordjournals.org/content/31/5/599.abstract?sid=5bae0332-fb94-4ea4-9464-fca295e66d99




ABSTRACT
A cognitivist approach to cognition has traditionally dominated second language acquisition (SLA) studies. In this article, I examine two alternative approaches - extended cognition and embodied cognition - for how they might help us conceptualize SLA. More specifically, I present: (i) summaries of extended and embodied cognition, followed by reasons why the two can be treated as a single, synthetic perspective; (ii) an approach to SLA grounded in an extended, embodied view of cognition - i.e. a sociocognitive approach - in three principles; and (iii) a naturally occurring example of extended, embodied cognition-for-SLA.http://applij.oxfordjournals.org/content/31/5/599.abstract?sid=5bae0332-fb94-4ea4-9464-fca295e66d99




Atkinson regards extended cognition and embodied cognition as mutually related "because bodies link minds to the world -- we experience, understand, and act on the world through the bodies." (Atkinson, 2010 p. 1). These two perspectives, which have entered the cognitive science mainstream, are synthesized and constitute what he calls a sociocognitive approach.

In introducing extended cognition and embodied cognition, Atkinson calls our attention to seminal papers such as Clark and Chalmers (1998) and Barsalou (2008).


Below is the introduction of Clark and Chalmers (1998). (You can also use Google Scholar).


Where does the mind stop and the rest of the world begin? The question invites two standard replies. Some accept the boundaries of skin and skull, and say that what is outside the body is outside the mind. Others are impressed by arguments suggesting that the meaning of our words 'just ain't in the head', and hold that this externalism about meaning carries over into an externalism abou mind. We propose to pursue a third position. We advocate a very different sort of externalism: an active externalism, based on the active role of the environment in driving cognitive processes.



And here is the abstract of Barsalou (2008).

Grounded cognition rejects traditional views that cognition is computation on amodal symbols in a modular system, independent of the brain's modal systems for perception, action, and introspection. Instead, grounded cognition proposes that modal simulations, bodily states, and situated action underlie cognition. Accumulating behavioral and neural evidence supporting this view is reviewed from research on perception, memory, knowledge, language, thought, social cognition, and development. Theories of grounded cognition are also reviewed, as are origins of the area and common misperceptions of it. Theoretical, empirical, and methodological issues are raised whose future treatment is likely to affect the growth and impact of grounded cognition.





SOCIOCOGNITIVE APPROACH TO SLA

The next section of Atkinson's paper is his sociocognitive exploration into SLA. At the beginning of the section he states:


Extended, embodied perspectives on cognition have entered the cognitive science mainstream, but are just beginning to influence SLA studies. I try to promote their development here, working within a sociocognitive approach to SLA (Atkinson 2002; Atkinson et al. 2007; Churchill et al. 2010). Specifically, I introduce three SLA principles based on extended, embodied cognition: (1) The Inseparability Principle: Mind, body, and world work together in learning/ SLA; (2) The Learning-is-adaptive Principle: Learning/SLA facilitates survival and prosperity in complex environments; and (3) The Alignment Principle: A major engine of learning/SLA is alignment -- the means by which we effect interaction.


Let's see more about what Atkinson says regarding the three principles and their implications for SLA.



(1) The Inseparability Principle and SLA

This section is very persuasive with four versions of the same picture and readers will be entertained by the way Atkinson argues for the inseparability of the mind-body-world. Regarding learning, he argues that the inseparability principle suggests that:


(i) Learning is more discovering how to align with the world than extracting knowledge from it (Ingold 2000); and (ii) By being environmentally embedded, knowledge/cognition is made public and thereby learnable (Goodwin 2003).


These are indeed very good suggestions to classroom researchers (reflective teachers of course included) for observing learners, although many learners in formal school settings are deprived of affordances that the real world or the authentic learning environment offers. It may be imperative for teachers to take a second look at the classroom and re-design it so that learners' minds can better be coordinated with their bodies and worlds. Teaching goes beyond the teacher and is extended into the time-space of the classroom.



(2) The Learning-is-adaptive principle and SLA

This principle, according to Atkinson (2010, p. 611), has four implications: (1) Learning/SLA is relational [to the environment/social practices]; (2) Learning/SLA is experiential, participatory, and guided; (3) Lerning/SLA is public; (4) Learning/SLA is aligning, and learning to align.

Japanese teachrs may easily recall how a very formal, controlled and boring classroom looks like. In there, learners are isolated from each other and what surrounds them. Stone-headed administrators may say "Learners are to just sit silently to study, and no talk or distraction!" [negation of (1)], "Learning must be exactly planned and controlled, and no unexpected events in the class!" [negation of (2)], or "Think how you answer in the entrance examination. All you have is private mind. Learning should take place just in the head!" [negation of (3)].



(3) The alignment principle and SLA

For the definition of alignment, Atkinson quotes one of his earlier works: 'the complex means by which human beings effect coordinated interaction, and maintain that interaction in dynbamically adaptive ways' (Atkinson et al. 2007, p. 169). I should probably read this Atkinson et al. (2007) first and summarize its argument in another post later.



Overall, Atkinson concludes about sociocognitive approach.


Ultimately, sociocognitive approaches to SLA are based on this tripartite premise: (i) Mind, body, and world are in continuous processes of interactive alignment; (ii) These processes are partly public; and (iii) In being public, they are
learnable. Thus, if cognition is the site of learning, it is extended, embodied cognition that makes learning possible, at least in part.


Learning (or at least some part of it) takes place in the alignment of the mind, body and world, and as it is exteded and embodied it is public, that is shared with others. Neural networking within the skull is essential in learning, but that is not the end of the story. Rather the brain activities are the basis of learning, upon which the Mind-in-the-Body-in-the-World interact and align with each other. (After all, Heidegger was right when he used the term In-der-Welt-sein or Being-in-the-World.)

You may say that the implications and suggestions sociocognitive approach offers are just commonsensial and what good teachers know. Maybe. But the important point is that these have been mostly negated by the cognitivism (See Atkinson's Introduction of Alternative Approaches to SLA.)

Cognitivism is still reagarded as the "mainstream" by many in applied linguistics. I wonder whether it should be better regarded as "ancien regime" which should be carefully preserved in the good spirit of conservativism, but not be advanced any longer. For the reflective teacher-researcher, at least, the sociocognitive approach is one of the mainstreams, not one of the 'alternatives'.




REFERENCES

Atkinson, D. 2002. ‘Toward a sociocognitive approach to second language acquisition,’Modern Language Journal 86: 525-45.

Atkinson, D., E. Churchill, T. Nishino, and H. Okada. 2007. ‘Alignment and interaction in a sociocognitive approach to second language acquisition,’ Modern Language Journal 91: 169-88.

Churchill, E., T. Nishino, H. Okada, and D. Atkinson. 2010. ‘Symbiotic gesture and the sociocognitive visibility of grammar,’ Modern Language Journal 94: 2.

Barselou, L. 2008. ‘Grounded cognition,’ Annual Review of Psychology 59: 617-45.

Clark, A. and D. Chalmers. 1998. ‘The extended mind,’ Analysis 58: 7-19.

Goodwin, C. 2003. ‘The body in action’in Coupland J. and R. Gwin (eds): Discourse, the Body, and Identity. Palgrave-MacMillan.

Ingold, T. 2000. Perception of the Environment. Routledge.





Tuesday, April 3, 2012

Leung's "convivial communication", Davidson's passing theory and the norm of ELF




Leung's
"convivial communication" paper



Professor Constant Leung was one of the speakers at the colloquium "Multilingual Turn", one of the most enlightening (and entertaining) events in AAAL 2012 (Boston).

One of his papers that was cited in the colloquium was "Convivial communication: recontextualizing communicative competence", one of the dozens of significant papers in applied linguistics I've been failing to read or even notice. As the colloquium was very interesting, I took an opportunity to read this paper.

Here's bibliographical information of the paper.


Convivial communication: recontextualizing communicative competence

Constant Leung
International Journal of Applied Linguistics
Volume 15, Issue 2, pages 119-144, June 2005

Article first published online: 29 JUN 2005
DOI: 10.1111/j.1473-4192.2005.00084.x
http://onlinelibrary.wiley.com/doi/10.1111/j.1473-4192.2005.00084.x/abstract


Here's abstract.


The advent of the concept of communicative competence in English Language Teaching (ELT) over thirty years ago signalled a shift from grammar-based pedagogy to Communicative Language Teaching. It was generally accepted that, in addition to grammar rules, language teaching needed to take account of social context and social rules of use. The concept of communicative competence, initially developed for ethnographic research, appeared to offer an intellectual basis for pedagogic broadening. The transfer of this concept from research to language teaching has, however, produced abstracted contexts and idealized social rules of use based on (English language) native-speakerness. Drawing on recent work in the fields of World Englishes, English as a lingua franca and Second Language Acquisition, this article argues that it is imperative for ELT to take notice of real-world social, cultural and language developments in contemporary conditions and to re-engage with a set of reformulated ethnographic sensitivities and sensibilities.
http://onlinelibrary.wiley.com/doi/10.1111/j.1473-4192.2005.00084.x/abstract



The gist of the paper is best expressed in the concluding remark on the last part of the last page.


The objectification and reification of curriculum knowledge largely based on native-speaker idealizations and the reduction of the social to mean classroom interaction have effectively insulated the concept of communicative competence from the developments in English and the myriad ways in which it is now understood and used in different contexts. Theoretically as well as pedagogically, there is every reason to reconnect with the social world if the concept of communicative competence is to mean anything more than a textbook simulacrum of Englishes in the world. (Leung, 2005, p. 139)


The 'objectification and reification' is evident and prevalent in the mainstream of ELT literature, and this was produced by the interpretation and operationalization deemed necessary for the standartized curriculum.


The interpretations and operationalization of the concept of communicative competence over the past thirty years or so, as evidenced by the mainstream of ELT literature, have psychologized and reified the social dimension. (Leung, 2005, p. 138)


However, this is a great deviation from the spirit of Dell Hymes, one of the very first proponents of the concept of communicative competence.


[Ethnography of communication] would approach language neither as an abstracted form nor as an abstract correlate of a community, but as situated in the flux and pattern of communicative events. It would study communicative form and function in integral relation to each other. (Hymes 1994: 12) [Quoted in Leung, 2005, p. 122]

Hymes (1994) Towards ethnographies of communication.
In J. Maybin (ed.), Language and literacy in social practice.
Clevedon: Multilingual Matters,
in association with the Open University. 11-22.




Our task in applied linguistics, then, is to re-define the concept of communicative competence so that the complex realities of the use of English as a lingua franca (ELF) or English as an international language (EIL). Leung states:


Under contemporary conditions, it seems absolutely necessary for the concept of communicative competence to attend to both the standard and local Englishes, and to tune in to both established and emergent forms and norms of use. Through the adoption of different sets of intellectual sensitivities and sensibilities, such as the ones suggested by Roberts et al. (2001), we can begin to de-reify culture-, context- and time-bound notions of linguistic correctness, social and cultural appropriateness, real-life feasibility and possibility in a convivial mood. (Leung, 2005, p. 139)


Roberts, C., M. Byram, A. Barro, S. Jordan and B. Street (2001)
Language learners as ethnographers.
Clevedon: Multilingual Matters.




The task starts with our realization of the nature of idealization of the native speaker model.


Thus, in so far as one may wish to refer to native speakers as a reference point for a specific curriculum, they have to be specified in terms of a whole range of attributes such as social/community position, context and modality of language use, gender, age and so on. So while there are clearly native speakers of English (as there are native speakers of other languages), there isn’t a universal model of native speakers’ use of language. (Leung, 2005, pp. 130)

So there isn’t a unified and bounded phenomenon called English, except in the sense of English being a set of codified lexical and grammatical resources which can be exploited and used for speech and writing or, as Widdowson (2003: 51) calls it, “a virtual language”. (Leung, 2005, pp. 130-131)


Widdowson (2003)
Defining issues in English language teaching.
Oxford University Press.



However, in my opinion, humble gestures from the side of the native speaker is not a solution at all. The statement that the English of the native speaker (whoever it may be) is not the norm may be regarded by some conservative minds as the loss of the objectives in ELT, or hailed by some nationalists as the unconditioned approval of the English they are using (however it is regarded by other speakers of English in the world). I believe we need a better understanding of 'language' and 'norm' in general. For that purpose, I'll present Davidson's theory of language and an idea about the norm of English as a lingua franca.




Davidson's 'passing theory'

Donald Davidson (1917-2003) first caught my attention when Chomsky in New Horizons in the Study of Language and Mind (2000) quoted him at some length and then argued that his conclusion was wrong. From experience, I knew that what Chomsky quotes to criticize is worthy of attention.

Of Davidson's works, the following produces one of the most interesting and controversial arguments.


Davidson, D. (2001). 'A nice derangement of epitaphs.'
In A. P. Martinich (Ed.) The philosophy of language.
(pp. 473-483) Oxford: Oxford University Press.


In the paper, Davidson introduces the distinction between prior theory and passing theory. Prior theory is what ordinary people generally regard as a "language": a code system that its native speakers share, more or less, completely, plus some other shared nonlinguistic knowledge -- Davidson uses the term "theory" because "prior theory" is regarded as a systematic method of interpretation that can be used recursively.

Davidson argues that in the case of malapropism, for example, the interpreter understands the speaker's message despite the prior theory; the interpreter disregards the literal meaning of the speaker's malapropism and gets the meaning 'correctly' (that's why the interpreter laughs with understanding). You can extend this argument with cases of understanding new words (those that the interpreter does not know) or 'foreigner's' utterances that greatly deviate from conventional uses of the native speaker. We somehow manage the situation and reach what 'passes' as the interpretation of the intended meaning in communication.

Davidson argues, then, that what is, more or less, shared between the speaker and the interpreter in communication is not the prior theory (or simply a 'language'), but the passing theory -- a tentative method of interpretation of the utterance being processed.


What must be shared for communication to succeed is the passing theory. For the passing theory is the one the interpreter actually uses to interpret an utterance, and it is the theory the speaker intends the interpreter to use. Only if these coincide is understanding complete. (Of course, there are degrees of success in communication; much may be right although something is wrong. This matter of degree is irrelevant to my argument.) (Davidson, 2001, p. 480)



Davidson regards the success of communication not as an entirely linguistic achievement (as the code model suggests), but as a general problem-solving in the real world.


we should realize that we have abandoned not only the ordinary notion of a language, but we have erased the boundary between knowing a language and knowing our way around in the world generally. (Davidson, 2001, p. 482)


Davidson then argues that it is not that we first acquire and share a 'language' completely and then succeed in communication.


We must give up the idea of a clearly defined shared structure which language-users acquire and then apply to cases. (Davidson, 2001, p. 483)


Davidson then says something that may be relevant to language teaching. Teachers may teach a 'language' (a shared code-system) but they are not able to teach how to communicate, at least in a standardized or regularized way, for the passing theory --something you need in the process of communication-- can be so ephemeral and transient to be standardized or regularized.


There is no more chance of regularizing, or teaching, this process than there is of regularizing or teaching the process of creating new theories to cope with new data in any field -- for that is what this process involves. (Davidson, 2001, pp. 482-483)





The norm of English as a lingua franca

Overall, I may concur with Chomsky that Davidson's argument is too radical, but I do believe one of his points has some relevance to linguistics and applied linguistics; a 'language' as a completely shared system of code is not always used in communication. We manage communication with the passing theory, and the use of the passing theory may be a source of language change. Despite, or in the lack of, the prior theory, people utter in different ways and what passes more often than not spread to be established (or not).

When we introduce time-dimension in the study of language (remember that the current standard linguistics is mostly synchronic and disregards the changes along with the passage of time), it becomes difficult for us to see language in a fixed state. Language changes in the passage of time either in microscopic or macroscopic terms. Besides, when a particular 'language' (whatever it may mean) is used by an ever increasing number of users, the changes are amplified. The 'language' becomes more dynamic and complex in its nature.

This is the dilemma of English as a lingua franca; it is hardly stable, so difficult to idealize specifically, so multifaceted, plastic and susceptible to change. How can something so evanescent and diverse be the norm or objective of language education?

My response is to slightly modify the conventional idea of the norm. The norm should not be regarded as a fixed end product, but as an orientation in the processes that learners are to go through. The norm of English as a lingua franca (ELF) is not a product that learners are to have, but a process that learners are to be in. ELF is not a matter of possession but a matter of being in the world.

This kind of process argument is something I've been struggling with (Related post: "Where is Self, and what is it?" No, it's rather "How is Self?": Luhmann's theory of autopoiesis. I wonder if I should read Whitehead's Process and reality (I've never read his works so far).





Saturday, March 10, 2012

Comparing Foreign Language Communication to Budo (Martial Arts)




This is supplementary material for my presentation at JALT Hiroshima Chapter on March 11, 2012.



To download the slides, click here.

To download the handout, click here.





Comparing Foreign Language Communication
to Budo (Martial Arts)




1 Introduction







2 Contrasting modern sports and traditional Budo




■平常心 (everyday mind)

道とは何たる事を云ぞととへば、常の心を道と云也とこたへられたり。実に至極の事なり。心の病皆さって、常の心に成て、病と交りて病なき也。世法の上に引合ていはば、弓射る時に弓射るとおもふ心あらば、弓前(ゆみさき)みだれて定るべからず。太刀つかふ時、太刀つかふ心あらば、太刀前定るべからず。物を書時、物かく心あらば、筆定るべからず。琴を引とも、琴をひく心あらば、曲乱るべし。弓射る人は、弓射る心をわすれて、何事もせざる時の常の心(しん)にて弓を射ば、弓定るべし。太刀つかふも、馬にのるも、太刀つかはず、馬のらず、物かかず、琴ひかず、一切やめて、何をもなす事なき常の心(しん)にて、よろづをする時、よろづの事、難なくするするとゆく也。道とて何ににても、一筋是ぞとて胸にをかば、道にあらず。胸に何事もなき人が道者也。胸には何事もなくして、又何事成共なせば、やすやすと成也。鏡の常にすんで、何のかたちもなき故に、むかふ物のかたち、何にてもうつりて明(あきらか)なるがごとし。道者の胸の内は、鏡のごとくにして、何もなくして明なる故に、無心にして一切の事一もかく事なし。是只平常心也。此平常心をもって一切の事をなす人、是を名人と云也。(柳生但馬守平 「殺人刀(せつにんとう)」『兵法家伝書』 西山・渡辺・郡司 (1972, 320-321))

What is the Way? It is an everyday mind. This definition is quite reasonable. You are free from sickness when your mind ceases to worry about it and becomes an everyday mind that coexists with it. To take other examples in our life, you cannot shoot an arrow precisely if you are conscious of shooting; you cannot wield a sword precisely if you are conscious of wielding; you cannot write calligraphy precisely if you are conscious of writing; you cannot play the Koto (Japanese harp) precisely if you are conscious of playing. An arrow shooter shoots precisely when he is not conscious of shooting and shoots with an everyday mind. Whether it is about a sword or a horse, you do not use a sword, ride a horse, write calligraphy, or play the Koto. Stop doing anything with consciousness and do with an everyday mind which you have when you don't do anything in particular. You'll then be able to do it without any trouble. If you are obsessed with one thing, you are not on the Way. The man of the Way is one without any problems in his body-mind. If you do something without any problems in your body-mind, you can do it quite easily. It is like a clear mirror that reflects anything because it has no image on its own. The man of the Way is like a mirror, and he contains nothing in his body-mind and is clear; his mind is empty but lacks nothing. It is just an everyday mind. He who does everything with this everyday mind is a Master.


■有心無心 (saturated mind and empty mind)

有心之心無心之心と申す事の候。有心の心と申すは妄心と同じ事にて、有心とはアルコココロと読む文字にて候。何事にても一方へ思ひ詰る所あり、心に思ふ事ありて分別思案が生じる程に有心の心と申し候。
無心の心と申すは右の本心と同じ事にて固まり定まりたることなく分別も思案も何れも無き時の心、総身に広ごりて全体に行き渡る心を無心の心と申すなり。どつこにも置かぬ心なり。石か木の様にてはなし、留る所なき無心を申すなり。
留まれば心に物があり留まる所なければ心に何も無し。心に何もなきを無心の心と申し、又は無心無念と申し候。此の無心の心に能くなりぬれば一事に止(とどま)らず一事に欠かず、常に水の湛へたるやうにして此の身に在りて用の向ふ時出て叶ふなり。一所に定り留りたる心は自由に働かぬなり。車の輪も堅からぬにより廻るなり。一所つまりたれば廻るまじきなり。心も一事に定まれば働かぬものなり。心中に何ぞ思ふ事あれば人の云ふ事をも聞きながら聞こえざるなり。思ふ事に心が留まるゆゑなり。心が其思ふ事に在りて一方へかたより、一方へかたよれば物を聞けども聞えず、見れども見えざるなり。是れ心に物ある故なり。あるとは思う事があるなり。此の有る物を去れば心無心にて只用の時ばかり働きて其用に当る。此心にある物を去らんと思ふ心が又心中の有る物となる。思はざれば独り去りて自(おの)ずから無心となる。常にかくすれば何時とはなく独り其位へ行くなり。(沢庵禅師 『不動智神妙録』吉田 (1968, 101-102))

This is about a saturated mind and an empty mind. The saturated mind is the same as an delusional mind, and it means that it has something in it. Whatever it is about, it is obsessed with one thing; it has something in it and produces analysis and ideas.
The empty mind is the same as the true mind that I explained before and never fixated or attached. It has no analysis or ideas. It is extended into all parts of the body. It is not placed in any particular place. It is not like a stone or a tree, though. It just never gets captured. If a mind is captured, then it has an object in it; if not, it has nothing. A mind with nothing in it is the empty mind, and it is sometimes called the empty mind with no consciousness. If your mind becomes the empty mind, you don't get captured by anything, and fail in nothing; You are like full water and you are at any place where you are needed. A mind that is captured by one thing is not free. Wheels of a cart move around because they are not fixated. If they are stuck at one point, they don't move around. A mind does not work if it is fixated at one thing. If you have something to think about in your mind, you hear but not listen. It is because your mind is captured by what there is in it. If your mind loses its balance by thinking, you hear but not listen, and look but not see. It is because you have an object in your mind. The object is an object to think about. If the object leaves, then your mind becomes the empty mind and fulfills its purpose when necessary. However, if you are obsessed with throwing the object away, then that conscious intention becomes an object in your mind. If you don't think, the object leaves in itself and your mind becomes empty. If you are always like this, you will become a man of an empty mind before you know it.


■心は水中の月に似たり、形は鏡上の影の如し (a mind is like the moon on the water, and its shape is like an image on the mirror)

心は水中の月に似たり、形は鏡上の影の如し
右の句を兵法に取り用る心持は、水には月のかげをやどす物也。鏡には身のかげをやどす物也。人の心の物にうつる事は、月の水にうつるごとく也。いかにもすみやかにうつる物也。神妙剣の座を水にたとへ、わが心を月にたとへ、心を神妙剣の座へうつしべし。心がうつれば、身が神妙剣の座へうつる也。心がゆけば、身がゆくなり。心に身はしたがふ物也。又、鏡をば神妙剣の座にたとへ、わが身をかげのごとくに神妙剣の座へうつせと云心に、此句を用る也。手足を神妙剣の座にはづすなと云義也。月の水にかげをうつすは、いかにもすみやかなる物也。はるばる高き天にあれども、雲がのくといなや、はや水にかげがさす也。高天からそろそろと連々にくだりてうつる物にあらず。目まぢ一せぬうちに、はやうつるなり。人の心の物にうつる事、月の水にうつるがごとくすみやなかと云たとへなり。
(中略)
我心を月のごとく場へうつすべし。心がゆけば身がゆく程、立あふてより、鏡にかげのうつるごとく、場へ身をうつすべし。
(柳生但馬守平 「活人刀(かつにんとう)」『兵法家伝書』 西山・渡辺・郡司 (1972, 329-330))

A mind is like the moon in the water, and its shape is like an image on the mirror. -- When you apply this expression to the martial arts, remember that the water reflects an image of the moon and that the mirror reflects an image of a body. Just like an image of the moon is reflected on the water, a person's mind is reflected on an object [= the body]. It is reflected immediately. Compare the divinely exquisite art of the sword to the water, and your mind to the moon. Get your mind to the state of the art. As your mind gets there, your body will get there, too. As your mind moves, your body moves, too. Your body supersedes your mind. Also, compare the divinely exquisite art of the sword to the mirror, and get your body to the state of the art just like an image. Keep your limbs in the state. The moon gets its image reflected on the water quite immediately. Although it is high in the heaven, once the clouds go away, it gets its image reflected with no delay. It is not that it gradually descends on to the water to get its image reflected. After a blink, you find that the image is already there. Just like the moon is reflected on the water, your mind should be reflected on an object.
...
Get your mind to the situation like the moon. As your body supersedes your mind, you see the opponent and get your body to the situation just like an image on the mirror.

■水月 (the moon on the water)

何をか水月といふ。
曰く、流儀によりて色々義理を付けていへども、畢竟無心自然の応用を水と月と相うつる所にたとへたる者なり。広沢の池にて仙洞 [=崇徳上皇] の御製に、


うつるとも月おもわずうつすとも水おもはぬ広沢の池


此御歌の心にて、無心自然の応用を悟るべし。又一輪の明月天にかかって、万川(ばんせん)各々一月の具ふるがごとし。光を分(わかち)て水にあたふるにはあらず。水なければ影なし。亦(また)水を得てはじめて月に影あるにあらず。万川にうつる時も一水に移らざるときも、月において加損なし。又水の大小をゑらぶことなし。是を以て心体の妙用を悟るべし。水の清濁を以て語るは末なり。然ども月は形色あり。心には形色なし。其形色あつて見やすき者をかりて形色なきもの譬(たとえ)とす。一切のたとへみなしかり。譬に執して心を鑿(さく)する [=まどわす] ことなかれ。(佚斎樗山(いっさいちょざん)『天狗芸術論』吉田 (1968, 230))

What is the moon on the water?
Although different schools of martial arts explain in their own way, it is eventually a metaphor about the natural application of the empty mind. At the pond of Hirosawa, Emperor Sutoku made a poem:


"The moon does not think
that it will be reflected on the water,
nor does the water think
that it will reflect the moon:
This is at the pond of Hirosawa."


You should understand the natural application of the empty mind from this poem. It is also like the moon in the heaven is reflected on tens of thousands of rivers. It is not that the light of the moon is divided. If there is no water, there is no image. It is not, either, that the moon has its light only when there is water. The moon is not more or less than itself, whether it is reflected on tens of thousands of rivers, or it is not reflected at all. The moon has no preference of the size of the water. You should realize the exquisite use of the mind and body from these examples. Whether the water is clean or not is not very important. However, you should note that although the moon has its own shape the mind has none. The moon is chosen in the metaphor to compare the shapeless to the shaped. All metaphors are like this. Do not get troubled by getting obsessed with a particular metaphor.


■敵の来るに随て応用無礙自在なり (You have no plan, and you are free to move as he attacks you)

剣術を以て語らば、剣戟(けんげき) [=武器] を執(とり)て敵に向かう。湛然として悪むこともなく惧(おそ)るることもなく、とやせんかくやと思ふ念もなき中(うち)より、敵の来(きた)るに随(したがひ)て応用無礙自在なり。形はうごくといへども心は静の体をうしなはず、しづかなりといへども動の用を欠かず。鏡体静かにして物なく、万象来(きたり)移るにまかせて其形をあらはすといへども、去る時は影を留むることなし。水月のたとへに同じ。心体の霊明もまたかくのごとし。(佚斎樗山(いっさいちょざん)『天狗芸術論』吉田 (1968, 228))

In the art of the sword, you take the sword and face your opponent. Your mind is unaffected. You don't hate or fear him. You have no plan, and you are free to move as he attacks you. Your body moves but your mind is calm. Although it is calm, it is perfect for movement. It is like a mirror that is motionless and contains nothing in it. Many things get reflected on it, but when they leave, no image is left. This is like the moon on the water.


■私心 (egocentric mind)

然ども初より執するところの一念捨てがたき者なり。学術芸術とも只この私心をさへ去れば、天下我を動かす者なくして応用無礙自在なり。私心は金銀財貨情慾偽巧の類のみにあらず、不善にあらずといえども一念わずかに執する所あれば則私心なり。少しく執すれば少しく心体をふさぎ、大いに執すれば大いに心体をふさぐ。(佚斎樗山(いっさいちょざん)『天狗芸術論』吉田 (1968, 220))

It is no easy to throw away your obsession that has been in your mind from the start. This is true in science and art, and if you abandon your egocentric mind, no one in this world can control you and you are free in applying yourself to anything. An egocentric mind is not necessarily about money, lust or deception. When your mind is even slightly obsessed with one thing, even if it is not a wrong thing, your mind becomes egocentric. With a small obsession, your mind and body is affected on a small scale. With a big obsession , your mind and body is affected on a large scale.


■筋肉の機能 (function of muscle)

意識と筋肉とをもった人間が、からだの動きにおいて犯す最大の誤りは、動きの主動力が筋肉の緊張収縮だと思いこんで(意識)いることだ。筋肉の収縮力の主な役割は動きの主動力をつくり出すことではなく、動きのきっかけをつくり出すこと(平衡関係を崩すこと)、動きを収めること(新しい平衡関係へと導くこと)、増幅・調整することなのだ。更に大切なことは、他の部分から伝えられてきた情報(エネルギー・重さ)を受け取り、筋肉自体を導管・導線として次の部分に伝える。その間に適切な増幅・調整をするという仕事なのだ。この情報(重さ・エネルギー)の受容・伝導の能力の重大さを気づいていないこと、したがって、その能力の訓練をしていないことが大変重大な問題なのだ。(野口 1977, 224)

The most serious mistake that humans have about body movements is that they believe that body movements are primarily generated by conscious contractions because they have consciousness and muscle. An important function of muscle is not to generate the main power of body movements, but to trigger the start a movement (to lose balance), to control it (to create new balance), and to increase and adjust it. More importantly, muscle receives information (energy and gravity) that is transmitted from other parts of the body, and further transmits it as a conduit or channel. The serious mistake is that humans do not understand the significance of this reception and transmission of information (energy and gravity) and that they do not train themselves in this capacity.


■三つの先 (Three types of preemptive moves)

三つの先(せん)、一つは我方より敵へかかるせん、けん(懸)の先と云也。亦一つは敵より我方へかかる時の先、是はたい(待)の先と云也。又一つは我もかかり、敵もかかりあふ時の先、躰々(たいたい)の先と云。是三つの先より外はなし。先の次第を以(もって)、はや勝事を得る物なれば、先と云事兵法の第一也。此先の子細様々ありといへども、其時の理を先とし、敵の心を見、我兵法の智恵を以て勝事なれば、こまやかに書わくる事にあらず。(宮本武蔵「火之巻」『五輪書』西山・渡辺・郡司 (1972, 376))

There are three types in preemptive moves. One is a preemptive move from me to the opponent, and it is called the active preemptive move. Another is an preemptive move when the opponent is to strike me, and it is called the reactive preemptive move. The last is a preemptive move when both the opponent and I are to strike each other, and it is called the interactive preemptive move. There is no other type in preemptive moves. As a preemptive move is the decisive factor in victory, it is the most crucial in martial arts. There are many details in a preemptive move, but as it is up to the Logos of the moment and you need to see the mind of the opponent and use the wisdom of martial arts to win, I just cannot specify a preemptive move.


■勝機を未撃に知る (know the moment of victory before a strike)

其中間刻苦精思する凡そ二十年、然れども未だ安心の地に至るを得ず。ここにおいて鋭意進取して剣道明眼の人を四方に索(もと)むるに絶て其人に遭はず。偶(たまた)ま一刀流浅利又七郎と云う者あり、中西忠太の二男にして伊藤一刀斎の伝統を継ぎ上達の人と云、予之を聞き喜び往て試合を乞う。果して世上流行する所の剣術と大いに異り、外柔にして内剛、精神を呼吸に凝して勝機を未撃に知る。真に明眼の達人と謂(いひ)つべし。これより試合する毎に遠く及ざるを知る。(小倉 2001, 91)

I further trained myself for about 20 years, but never reached to a satisfactory state of martial arts. I was ever more keen and searched for a true Master of the sword with crystal-clear perception, but in vein. However, I happened to hear about ASARI Matashichiro of the Itto-ryu style, the second son of NAKANISHI Chuta. As I heard that he is a great Master inherits the tradition of ITO Ittosai, I was glad and asked him to have a training match. As I wanted to see, his martial arts were so different from the ones we constantly saw. He was soft in appearance and hard in himself. He sharpens his mind to perceive the breathing, and knows the moment of victory before he strikes. He is the true Master with crystal-clear perception. Every time I had a match, I realized I was much below him.


■Personal participations and the situation

The psychiatrist cannot stand off to one side and apply his sense organs, however they may be refined by the use of apparatus, to noticing what someone else does, without becoming personally implicated in the operation. His principal instrument of observation is his self -- his personality, him as a person. The processes and the changes in processes that make up the data which can be subjected to scientific study occur, not in the subject person nor in the observer, but in the situation which is created between the observer and his subject. (Sullivan 1970, 3)


■Involvement, integration, coincidence, and reciprocity

Psychiatry studies interpersonal relations, which occur only in interpersonal situations; such situations imply something more than the presence of two people somewhere; they concern two people who are involved with each other -- and that we call integration. … Thus one may say that the interview situation, or series of situations, is integrated by coincident reciprocal motivation of interviewee and interviewer. (Sullivan 1970, 50)


■Alertness

Thus one learns to devote an immense amount of alertness to the work at hand -- a sort of watchful clarity as to what happens. That doesn't mean that the interviewer acts as if he were afraid that the stranger will blow up in his face, or anything like that. People can be so alert as to have a microscopically correct record of small events and yet engage congenially in all sorts of things that doesn't require any particular attention. And the interviewer learns that there is communication by gesture, broadly conceived, an interchange by expressive movement other than speech. (Sullivan 1970, 68)


■Primarily vocal, not verbal alone

The beginning of my definition of the psychiatric interview states that such an interview is a situation of primarily vocal communication -- not verbal communication alone. (Sullivan 1970, 5)

It would be a quite serious error to presume that the communication is primarily verbal. The sound-accompaniments suggest what is to be made of the verbal propositions stated. (Sullivan 1970, 7)


■気ざしを、敵のせぬ内に見知りて (Noticing a sign)

枕をおさゆるとは、かしらをあげさせずと云心也。兵法勝負の道にかぎって、人に我身をまわされてあとにつく事悪し。いかにもして敵を自由にまわし度(たき)事なり。然によって、敵もさやうに思ひ、我も其心あれども、人のする事をうけがわずしては [=相手の出方を察知することができなくては] 叶がたし。兵法に、敵の打所をとめ、つく所をおさへ、くむ所をもぎはなしなどする事也。まくらをおさゆると云は、我実(まこと)の道を得て敵にかかりあふ時、敵なにごとにてもおもふ気ざしを、敵のせぬ内に見知りて、敵のうつと云ううつのうの字のかしらをおさへて、跡をさせざる心、是枕をおさゆる心也。たとへば、敵のかかると云かの字をおさへ、とぶと云との字のかしらをおさへ、きると云きの字のかしらをおさゆる、みなもっておなじ心なり。敵我にわざをなす事につけて、訳にたたざる事をば敵にまかせ、役に立ほどの事をばおさへて、敵にさせぬやうにする所、兵法の専也。是も敵のする事を、おさゑんおさゑんとする心、後手也。先(まず)我は何事においても道にまかせてわざをなすうちに、敵もわざをせんとおもふかしらをおさへて、何事も役にたたせず、敵をこなす所、是兵法の達者、鍛錬の故也。枕をおさゆる事、能々吟味有べき也。(宮本武蔵「火之巻」『五輪書』西山・渡辺・郡司 (1972, 365))

To get the opponent at his pillow is not to let him even raise his head. In martial arts battles, it is bad to be controlled by the opponent and follow him. It is by any means important to control him as you please. But as the opponent also thinks the same way, you cannot do so even if you mean to, unless you know his action in advance. Martial arts tell you to stop the strike, attack and tackle of the opponent. To get the opponent at his pillow means that if I know the true Way and face the opponent I will know a sign of whatever intention he has before he knows it. When the opponent intends to strike me, I notice a sign of the intention and stop him even before he realizes his own intention and I let him do nothing. Whether he intends to attack, jump, or use the sword, I stop him before he realizes his intention. When the opponent does anything to me, I let him do useless actions but I stop all effective actions of his -- this is important in martial arts. However, if my mind is fixated on stopping whatever action the opponent is going to do, I will be controlled. I just trust the Way in whatever I do, and as the opponent intends anything, I stop him at the sign of the intention, let him fail anything effective, and control him. This is achievable by mastering martial arts through disciplined training. You should carefully undertand what it means to get the opponent at his pillow.


■兵法は (Terminate the evil and protect people)

兵法は人をきるとばかりおもふは、ひがごと也。人をきるにはあらず、悪をころす也。一人の悪をころして、万人をいかすはかりごと也。(柳生但馬守平 「殺人刀(せつにんとう)」『兵法家伝書』 西山・渡辺・郡司 (1972, 309))

If you think that martial arts are only about killing people, you are wrong. They are not to kill people, but to terminate the evil. They are methods of protecting tens of thousands of people by terminating the evil in one person.


■無敵 (no enemy)

相手があり敵があって、それより強くなりそれを倒すのが武道であると思ったら違います。
真の武道には相手もない、敵もない。真の武道とは、宇宙そのものと一つになることなのです。(高橋 1987, 192)

If you think that in martial arts you always have opponents and enemies and you have to be stronger to beat them, you are wrong. In the true martial art you have no opponents or enemies. The true martial art is to be one with the universe itself.


■学問としての武道 (Budo as an academic inquiry)

相手の武力を制するばかりでなく、自分の我意我慢、怯懦(きょうだ)、粗暴乱雑を律し、おこないを糺(ただ)し、人格を陶冶することのできる武術というものは、それはすでに学問として存在する。(黒田鉄山(2004, 45)
 If Bujutsu is more than about controlling the violence of the opponent, and includes controlling one's egocentricity, cowardice, brutality, rectifying one's behavior, and cultivating one's character, then it is an academic inquiry.
 

■Plurilingualism

Plurilingual and pluricultural competence refers to the ability to use languages for the purposes of communication and to take part in intercultural interaction, where a person, viewed as a social agent has proficiency, of varying degrees, in several languages and experience of several cultures.?This is not seen as the superposition or juxtaposition of distinct competences, but rather as the existence of a complex or even composite competence on which the user may draw. (Council of Europe 2001, p. 168)


■Monolingualism in EFL/ESL

Despite its acceptance of?interlanguage,?much?SLA?research has continued to measure L2 users against native speakers. Inevitably what L2 users do is seen as a mistake whenever it fails to conform to the language of monolingual native speakers and the L2 users’ level of language proficiency is seen as deficient rather than different: It’s all right if your English accent proclaims you come from Newcastle upon Tyne but not from Paris.
http://homepage.ntlworld.com/vivian.c/Writings/Papers/MCentry.htm



■Multi-competence

But what term should be used to describe people who are?multicompetent? People who acquire their first language are not regarded as L1 learners for the rest of their lives. Why should people who know more than one language be treated differently? Calling people L2 learners seemed to confirm their subordinate status. Hence the more neutral term ‘L2 user’ was introduced.
http://homepage.ntlworld.com/vivian.c/Writings/Papers/MCentry.htm



■無刀 (no sword)

無刀とて、必しも人の刀をとらずしてかなはぬと云う儀にあらず。又刀を取て見せて、是を名誉にせんにてもなし。わが刀なき時、人にきられじとの無刀也。いで取て見せうなどと云事を本位とするにあらず。
一 とられじとするを、是非とらんとするにはあらず。とられじとするをば、とらぬも無刀也。とられじとられじとする人は、きらふ事をばわすれて、とられまひとばかりする程に、人をきる事はなるまじき也。われはきられぬを勝とする也。人の刀を取を芸とする道理にてはなし。われ刀なき時に、人にきられまじき用の習也。(柳生但馬守平 「殺人刀(せつにんとう)」『兵法家伝書』 西山・渡辺・郡司 (1972, 336))

No sword approach does not necessarily mean that you have to take away the sword of the opponent. It does not mean, either, that you are honored if you take it away. It is just an approach not to get hurt when you have no sword.
No sword approach is not to take away the sword by any means when the opponent resists. When he resists, he forgets to strike you. In his obsession with the sword, he cannot use it to strike you. You win if you do not get hurt. It does not make sense to take pride in taking away the sword. No sword approach is for self-defense when you have no sword.


■常に其身になつて、能々工夫すべし (Examine what is written on your body)

此書付ばかりを見て、兵法の道には及事あらず。此書にかき付たるを、我身にとって、書付を見るとおもはず、ならふとおもわず、にせ物にせずして [=物真似をするのではなく]、則(すなわち)我心より見出したる利にして、常に其身になつて、能々(よくよく)工夫すべし。(宮本武蔵「水之巻」『五輪書』西山・渡辺・郡司 (1972, 365))

Reading this book alone does not lead you to the Way of martial arts. Embody what is written in this book. Do not think that you are reading or learning from a book. Don't mimic what is written, but project it to your body. Examine what is written on your body as something your own mind has found.


■自得、以心伝心、教外別伝 (Self-embodiment, non-verbal teaching, teaching the unteachable)

我がいふ所此に止る。只自反して、我に求むべし。師は其事(わざ)を伝へ、其理を暁(さと)すのみ。其真を得ることは我にあり。是を自得と云。以心伝心ともいふべし。教外別伝ともいふべし。教をそむくというにはあらず。師も伝(つたゆる)こと能はざるをいふなり。只禅学のみにあらず、聖人の心法より、芸術 [=技芸] の末に至るまで、自得の所はみな以心伝心なり。教外別伝也。教というは、そのをのれに有て、みずから見ること能はざる所を、指して知らしむるのみ。師より是を授るにはあらず。教ることもやすく、教を聞こともやすし。只をのれにある物を、慥(たし)かに見付て、我がものにすること難し。これを見性といふ。悟とは、妄想の夢の悟(さめ)たるなり。覚(さむる)というもおなじ。かわりたる事にはあらず。(佚斎樗山(いっさいちょざん)『田舎荘子 下巻』中野(1990, 49)

As a teacher, I have to stop explaining here. You just have to reflect upon yourself and seek what you want in yourself. A teacher hands techniques on to the next generation and informs the Logos. You have to embody the Logos by yourself. This is self-embodiment. It is also known as "non-verbal teaching", or as "teaching the unteachable" . It is not that a teacher does not teach. He just cannot produce self-embodiment in his student for him. This is true not only in Zen buddhism but also in spiritual training of the sage and in skill acquisition. Self-embodiment is achieved by non-verbal teaching or teaching the unteachable. Education is to point at what a student already has, and yet cannot see in himself. A teacher cannot give what a student has. Teaching itself is easy to do and hear. But finding out what you have in yourself and master it is difficult. This is seeing into your true nature. Enlightenment is awakening from a dream of delusions. So is awareness. Enlightenment and awareness are no different.


■習を得たれば、また習はなくなるなり (learn to unlearn)

よろづの道を学ぶは、胸にある物をはらひつくさむ為也。はじめは何もしらざる故、一向に胸に不審も中々になき者也。学より入てより、胸に物がありて、其物にさまたげられて、何事も仕にくくなる也。其学びたる事、わが心をさりきれば、ならひ何もなくなりて、其道々のわざをするに、ならひにかかはらずして、わざはやすらかに成て、ならひにもたがわず、われも其事をしながら、我もしらずしてならひにかなふ物也。兵法の道、是にて心得べし。百手(ももて)の太刀をならひつくし、身がまへ、目付、ありとあらゆる習を能々(よくよく)ならひつくして稽古するは、格知(知を格(つく)す)の心也。さて、よく習をつくせば、ならひの数々胸になく成て、何心もなき所、格物(物に格(つく)す)之心也。様々の習をつくして、習稽古の修行、功つもりぬれば、手足身に所作はありて心になくなり、習をはなれて習にたがはず、何事もするわざ自由也。此時は、わが心いづくにありともしれず、天魔外道もわが心をうかがひ得ざる也。此位にいたらん為の習也。ならひ得たれば、又習はなく成也。(柳生但馬守平 「殺人刀(せつにんとう)」『兵法家伝書』 西山・渡辺・郡司 (1972, 311)

Skill learning in general is for throwing away your problems in your body-mind. At the beginning, you have no problems in your body-mind because you know nothing. As you learn, though, you begin to have problems and they affect your performance. However, if your learned problems go away from you mind, you unlearn everything you have learned, and when you do the skill, your performance will be fluent. Your performance is not against what you have learned, and it accords with what you have learned without you being consciousness of it. You should learn martial arts in this way. You learn one hundred techniques of the sword. You also learn stances, eye-movements and all sorts of techniques and train yourself. This is internal knowledge completion. If you learn well, your learned problems leaves your body-mind and you are not conscious of anything. This is action completion. If you learn various skills and go through disciplined training, then your performance manifests itself in your body, but not in your mind. You are free from, but not against, what you have learned. You are free in whatever you do. At this state, your mind is nowhere to be found and even the devil cannot read your mind. Skill learning aims to reach this state. If you learn well, you unlearn well.




3 Implications

3.1 Consciousness

Do we understand the functions of consciousness properly?
Do we understand functions of learners' grammar?
What do we mean by 'consciousness raising' or 'Focus on Form'?
Do we have 'maxims' for communication other than cliches?
What is the relationship between conscious mind and nonconscious body? (Anomalous monism)
Is the term the "empty mind" nonsense?
Do the world, your body and your mind perfectly synchronize?
How can students throw away their consciousness to throw away their consciousness?
Are students just to "speak out" without any use of consciousness?
Are we teaching or educating?



3.2 Emotions and feelings

Are our students 'moved' to have emotions and feelings to produce language?
Do our students 'move' as they are 'moved'?
Are our tasks authentic enough to produce emotions and feelings?
Is our English use vocal as well as verbal?
Is knowledge in the brain or the body?



3.3 Communication

Are students "free" in Eikaiwa?
Is communication one system or language production from the two sides?
Do we see a student in terms of the individual or someone in the interpersonal relation?
How do our students see us in the situation that is "integrated by coincident reciprocal motivation?"
Do we produce "power" of speech alone?
Do we understand the discrepancy among the biological, conscious, and communication systems?



3.4 Post-modernism

Are we influenced by dualism or monism?
Is Descartes still our hero? (How about Spinoza?)
Are we not biased for structural linguistics?
Which is your conceptual metaphor, modern competitive sports or traditional Budo?


3.5 EFL and ESL

Do we see the cultural differences between TEFL by Japanese teachers and TESL by native teachers?
Are we teaching language, language use in classroom, or linguistic communication in the real world?
Do we want our students to be native-like or plurilingual?
How do we deal with the competitive aspects of ELT?
Are we teaching English for the welfare of the life of our students, or for our living?
Are we to talk about the ethics of TEFL/TESL, or is it just hypocrisy?
Does the ethics have anything to do with skill performance?
Is the ethics about the mind or the body?





Bibliography to come later.