Learner Confused Quotes

The answer is not to expand Lies My Teacher Told Me to cover every distortion and error in history as traditionally taught, to say nothing of the future lies yet to be developed. That approach would make me the arbitrator - I who surely still unknowingly accept all manner of hoary legends as historical fact. Instead, the answer is for all of us to become, in Postman and Weingartner's vulgar term, 'crap detectors' - independent learners who can sift through arguments and evidence and make reasoned judgements. Then we will have learned how to learn, as Postman and Weingartner put it, and neither a one-sided textbook nor a one-sided critique of textbooks will be able to confuse us.

In culturally responsive teaching, rapport is connected to the idea of affirmation. Affirmation simply means that we acknowledge the personhood of our students through words and actions that say to them, “I care about you.” Too often, we confuse affirmation with building up a student’s self-esteem. As educators, we think it’s our job to make students of color, English learners, or poor students feel good about themselves. That’s a deficit view of affirmation. In reality, most parents of culturally and linguistically diverse students do a good job of helping their children develop positive self-esteem. It is when they come to school that many students of color begin to feel marginalized, unseen, and silenced.

In the world of togas, sandals, the Parthenon, temples, and little white homes perched on hillsides overlooking the sea, discipleship permeated Greek life-from aristocrats to peasants, from philosophers to tradesmen. In the first century, the apostle Paul stood on Mars Hill and said, "Men of Athens! I see that in every way you are very religious.... I even found an altar with this inscription: TO AN UNKNOWN GOD. Now what you worship as something unknown I am going to proclaim to you" (Acts 17:22-23). Paul's speech demonstrates that the Greek philosophers were confused about God. But they were also astute in passing on their confusion as they lived out discipleship and even created some of its language and technique. The Greek masters' use of mathetes, or disciple: As explored in chapter 1, mathetes is translated "disciple." We can find the concept of disciple-a person following a master-among the great masters of Greece. Plato, Socrates, and Herodotus all used disciple to mean "learner" or "one who is a diligent student." These and other Greek philosophers generally understood that the disciple's life involved apprenticeship, a relationship of submission, and a life of demanding

Even if we restrict ourselves to the comparatively limited conceptual repertoire for talking about such matters that early Wittgenstein makes available, we may already say this: in order to learn a first language, the potential speaker needs not only to learn to see the symbol in the sign, she needs the very idea of language to become actual in her. This formal aspect of what it is to be human—the linguistic capacity as such—is something that dawns with the learning of one’s first language, with one’s becoming the bearer of a linguistic practice. We touched above, in the reply to Sullivan, on how the Tractatus inherits and adapts yet a further feature of the Kantian enterprise of critique: it starts with the assumption not only that we already have the very faculty we seek to elucidate in philosophy, but also that the prosecution of the philosophical inquiry must everywhere involve the exercise of the very capacity it seeks to elucidate. The Tractatus does not seek to confer the power of language on us: we already have this and bring it to our encounter with the book. Hence, it does not seek to explain what language is (as it is sometimes put) from sideways-on—from a position outside language—but rather from the self-conscious perspective of someone who already, in seeking philosophical clarity about what language is, seeks clarity about herself qua linguistic being. Through its exercise, however, the book does seek to confer a heightened mastery of that capacity on us—a reflective self- understanding of its logic and its limits, and of the philosophical confusions that arise from misunderstandings thereof. This heightened mastery (like the general power itself) can be acquired only through forms of further exercise of that same capacity. What I just said about the Tractatus, at this level of methodological abstraction, is no less true of the method of the Philosophical Investigations. The author of the Tractatus, however, unlike later Wittgenstein, never pauses for even a moment to reflect upon what it means to learn to recognize the symbol in the sign through attending to contexts of significant use. Nevertheless, early Witt- genstein would certainly agree with his later self on this point: for the learner of language, light must gradually dawn over the whole—over sign and symbol together.

I have a friend from my graduate school days at The Ohio State University whom we nicknamed Aladdin. Aladdin and I took a number of Arabic classes together. Every now and then, we would play pick-up basketball at the university gym. Aladdin couldn’t shoot, but he was one of the quickest, most intense defenders I have ever seen. One day, he went high up for a layup at 100 mph, bumped a defender, and fell square on his head. Aladdin lay there motionless for a few minutes before gingerly getting up. He had apparently suffered a concussion. We drove him to the ER, before he decided in the reception that he felt okay enough to go home. I’ll never forget, while we were leaving the gym and during the car ride, Aladdin kept asking people to speak Arabic to him. I probably heard the phrase “Speak Arabic to me, Binyamin! [my Arabic name]” at least two dozen times. Aladdin, in his dizzied and confused state, waiting to be seen for a potentially serious injury, was afraid that he had forgotten Arabic. The next day Aladdin texted everyone saying he felt fine. In hindsight, this story is a comical illustration of every language learner’s worst fear: losing the skills they worked so hard to acquire. As it turns out, Aladdin didn’t forget Arabic and currently lives in Dubai.

When you design you imagine, refine, and communicate something that currently doesn’t exist. The creation process is often unpredictable, messy, confusing, and ambiguous up until the last moment. To become a UX Designer you must learn to embrace the beauty of ambiguity. To come up with something new the process of creation has to be unclear, at least for a little while. You must learn to trust that your process, methods, experience, and judgement will eventually help you find your way out of the woods.

Though Olsen's (1999) descriptive study of Norwegian EFL learners focused primarily on cross-linguistic influences on learner errors, one interesting conclusion was that external factors such as teaching confusing pairs such as sea and see, by and buy, want and won't, or lose and loose at the same time actually causes errors. Olsen recommends that each word be taught in its own context at different times.

The first sentence of the story treatment was enough to confuse anyone: “the story of Mace Windu, a revered Jedi-bendu of Opuchi who was related to Usby C. J. Thape, padawaan learner to the famed Jedi.

WE ARE BACK. THE DEVIL IS A LEARNER. Hear this NEVER DIM YOUR LIGHT FOR ANYONE. LET YOUR GUTS CONFUSE THEM p

Too often, learners see questions as evidence of ignorance rather than as pathways to understanding. If students are to reach their full potential, teachers need to create classroom environments where it is OK for students to acknowledge that they are confused, that they are struggling with challenging new ideas and skills, and that they don't understand yet (Dweck, 2006).