Pergamon Futures, Vol. 29, No. 8, pp. 763-768, 1997

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LEARNING ABOUT THE FUTURE

From the learner’s perspective

Martha Rogers

The path for a hopeful future depends on learning, a process that is a complex symphony of human experience. It is a process that demands deep questioning

and critique of our world-views. It is a process that requires that we open our- selves to and effectively cope with a myriad of emotions. It is a process that

compels us to engage in soul-searching as we explore our human responsibilities and commitments, connect with the meaning and purpose of our very existence

and choose paths of action based on those reflections. Learning to care for future generations and the world they will inherit is a unique and holistic pro- cess. Our ability to support this form of learning begins with an understanding of the human experience of learning, from the perspective of learners. 0 1997

Published by Elsevier Science Ltd

There are many reasons why more and more of us are finding ourselves in roles of facilitating learning about the future. At the most basic level there is increasing concern for the very survival of the planet, and human beings, both in the present and long-term future. Many

have suggested that learning is the key to bridging the gap between human understanding of the growing complexity and uncertainty of the world’s problems and our capacity to behave in ways that reflect a realization of the short- and long-term consequences of our actions.’ Our ability to ensure a reasonably healthy future for future generations depends on learning that fosters inner changes in values, expectations and ways of thinking as well as outer changes in the way we choose to act.24 If learning is key to realizing a sustainable future, then we, as facilitators, are on a crucial mission, a mission that requires

an appreciation of the human experience of learning about the future. My own experience as a learner made me aware of just how profound learning

Martha Rogers is Assistant Professor in the Department of Nursing, Atkinson College, York University, 4700 Keele Street, North York, Ontario, Canada M3J 1 P3 (Tel/fax: +l 416 421 6678; email: mrogers@yorku.ca).

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Learning about the future: M Rogers

about the future can be. In order to more fully understand my own experience, I turned

to the literature. There I found evidence supporting the fact that learning about the future can be deeply intellectually and emotionally challenging, so much so that, rather than mobilizing action it may paradoxically result in paralysis. 5-9 Although the literature was somewhat comforting in validating my own experience, I found no reported research that

centred on learning about the future from the perspective of the learner. Consequently, I began to study the subjective experiences of adults who were engaged in learning about the future.‘O It is the findings of this research I will share in this paper with hopes that

the discussion will raise awareness of the complexity of the learning process. Metaphorically speaking, learning about the future is a symphony of human experi-

ence. So let us imagine that we are listening to a ‘learning’ symphony where the whole is magnificently intricate, dynamic and awe-inspiring just as a musical symphony would be in its complex whole. While holding on to the image of the whole, I want to draw

attention to distinct aspects of the learning process just as we might attend to the string section of the orchestra to hear the unique contributions it makes to the symphony. My research findings suggest that there are three main patterns of learning that are identifiable

within the overall process of learning about the future. I have called these patterns of the

mind, the heart and the soul.

Patterns of the mind

Learning about the future quite obviously involves the mind as learners acquire new knowledge about global issues and alternative futures. However, the acquisition of knowl- edge is not all that is involved. Learning about the future often affects learners’ ways of thinking, prompts critical reflection on basic beliefs and assumptions and challenges or even fundamentally changes overall perspectives or world-views. For this reason, learning

about the future can be far more challenging than we might think. People make sense of the world by constructing mental frameworks, personal para-

digms, meaning schemes or perspectives which include basic beliefs, assumptions and expectations. These frameworks begin to develop in infancy and continue to evolve and

change over the course of a lifetime. Each new experience including learning is assimi- lated through these frameworks. Sometimes people are aware of the beliefs and assump- tions they hold but often they are so deeply ingrained that we are unaware of their impact on our interpretation of reality or on our behaviours. If we encounter information or a situation that does not fit with our perspective, we may reject or deny it, or the incident may cause us to change, sometimes radically, our entire view of the world. This phenom- enon is referred to by Kuhn” as a “paradigm shift”, by Mezirow12 as “perspective trans-

formation” or as “second order change”.’ ’ Whenever learning causes critique or change in relation to deeply held beliefs, assumptions, or world-views, it will be highly intellectu-

ally challenging. The stories of learners who participated in my research suggest that learning about

the future does indeed challenge their beliefs, assumptions and perspectives in several important ways. First, learning about the future means learning about global issues. When people begin to examine the state of the world and consider the complexity of the prob- lems as well as the solutions, they may be shaken out of a blissful sleep. Many people simply do not know or have not acknowledged the complexity of today’s issues nor have they thought about the world globally. I think of this as horizontal myopia, where our

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perspectives tend to focus our view on our own world-the world we can basically see, touch and experience. We have not extended our perspectives horizontally to experience our connectedness with all people and the planet. Second, learning about the future

means thinking about the long-term future and the generations who will inhabit the earth at that time. The perspectives of many people are relatively present oriented, conse- quently thinking about the future challenges learners to markedly extend their temporal perspectives which is often difficult. Third, learning about the future means considering

alternative futures. Fundamental to futures thinking is the assumption that the future is neither predictable nor pre-determined. This assumption may run contrary to that which is held by some learners who may believe that the future is determined by a greater ‘force’ or that it will be more or less an extrapolation of the present. When learners

consider the current state of the world and entertain various scenarios of the future it means facing both good and horrible possibilities that may not have been considered before.

Although people may vary greatly in their intellectual responses to learning about the future, I think there is little question that this kind of learning challenges the beliefs, assumptions and world-views of many learners. For instance, learners in my research told

me that when they first started learning about global issues and the future they thought it was ‘garbage’, ‘silly’, ‘the stupidest thing I’ve ever heard of’. Some people expressed scepticism, confusion and shock as they faced facts and ideas that were contrary to their perception of reality. As one learner said, “it was like a crashing of reality against all my hopes and dreamsN14. Many learners described periods of feeling completely over- whelmed, incapacitated, pessimistic and paralyzed. though there were clearly struggles, people also reported feeling intellectually excited and elated as they ‘woke up’ and began to ‘see things anew’. By the end of the learning process all learners told me their overall perspectives had changed. Some said their learning had caused them to rethink and reaffirm their beliefs while others said they experienced a total ‘transformation’. The main changes to the perspectives of learners included a temporal shift to thinking about the

long-term future, a shift to thinking about alternative futures not just one desired future,

a broadening of perspective which was described as being more ‘holistic and inclusive’ and a change from a naive, rather utopian optimism to a realistic, cautious optimism.

Learning about the future through the mind is a very challenging process. When we “awaken with the realization that something dear to us, but beyond ourselves is threat- ened”’ 5 we cannot help but be deeply moved. While our minds face the intellectual challenges, our hearts may stir.

Patterns of the heart

Learning about the future may evoke a myriad of emotional responses. Learners have described the awakening of the heart as the time when learning shifted from ‘knowing out there’ to ‘knowing in there’-when the mind and heart connect. One of the most

salient characteristics of this emotional learning is that it is marked by ups-and-downs which was described to me as the ‘roller-coaster’ effect. Many people reported that their feelings oscillated dramatically and paradoxically. Almost simultaneously learners experi- enced feelings of depression and elation, anger and acceptance, anxiety and calmness, happiness and sadness, fear and courage, hope and hopelessness. The nature and inten- sity of emotional responses appear to vary from person to person. In some cases, learners

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were quite mildly affected. However, in other cases learners experience very severe epi- sodes of depression and overwhelming despair. One of the learners in my study felt

frightened that she might succumb to the overwhelming despair that accompanied the “enormous emotional crash into despondency”.‘6

People I have studied consciously took actions to help themselves cope with the emotions that accompanied the learning process. Learners said it was essential to

acknowledge the feelings and to view them as a normal and healthy response. As one person said,

You have to allow yourself to fully experience the emotions. Until you do, you cannot move beyond them to act in ways that will be better for the world.‘7

People also found support by connecting with others who were going through, or who might have been through, similar emotional experiences associated with learning about the future. Knowing that others share an understanding of the emotional nature of this form of learning can instill hope and reduce the sense of isolation and loneliness

that some people feel. Learners described the importance of finding solace in deliberately attending to the beauty in nature and life. Taking walks in nature, listening to or making music, reading a gentle story or poetry, imaging times of peaceful tranquillity when in nature or spending time with children or loved ones are examples of actions taken to manage the emotional turmoil.

When one examines the patterns of the heart which frequently include feelings of denial, anger, frustration and acceptance, it is possible to suggest that these are indicative of grieving. Macy’“,” has noted that people may experience a grief response which she posits is associated with the anticipatory loss related to imaging the demise of human

civilization and the planet. While this is no doubt part of the grief, I also believe that

people may be grieving a very real loss and that is the loss of a personal world-view or perspective. As discussed above, learning about the future may well challenge and forever

change people’s construction of reality or their personal paradigms. Shifting to a new view of the world is a transition and one that involves the loss of old beliefs, assumptions and ways of thinking. Therefore, the process of learning will sometimes involve both actual and anticipatory losses that are manifested by a healthy and essential grief

response.

Patterns of the soul

Perhaps the most interesting and unanticipated findings of my research had to do with the processes of learning that I labeled as patterns of the soul. By this term, I refer to the

essence of the human being, core values one holds and the theistic or secular meaning of existence and sense of life purpose. Every learner I have interviewed has told me that learning about the future made them ask existential questions about the meaning and purpose of life and of their own lives. Although far more research is needed in exploring the ‘soul’ in learning, I think it may play an absolutely crucial role, most particularly because of its relationship to finding committed paths of personal action aimed at enhanc- ing the future of the planet and civilization for generations to follow. It is not sufficient to have knowledge, or even great concern, without action and it would seem that commit- ted action arises through the ‘soul’.

Learners explained that the emotional process gave way to a deep sense of caring

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Learning about the future: M Rogers

for humanity and the planet in both the present and future. The experience of caring which was accompanied by a feeling of urgency to do something, stimulated existential

questioning about the meaning and purpose of life. Some people said they began to reflect on their ‘total’ life including relationships with partners or spouses, their children and their work. Some experienced remarkable dissonance between their current ways of living in juxtaposition to the ways of living that would be in the best interest of future generations. Others said they became aware of the fact that they had drifted away from

their ‘core’, ‘centre’ or the ‘essence’ of their being. Those who were religious expressed

anger toward ‘God’ and began to question their faith. Still others reported being com- pletely consumed by questions about the meaning of life and their own mortality. This phase of ‘soul-searching’ was often accompanied by feelings of meaninglessness and purposelessness. Some people described a sensation of being lost as illustrated by the following quote:

I felt like a boat out on open waters without a keel, directionless and being pushed in all direc- tions.”

Learners found many venues for accessing the soul which they said was a necessary

aspect of the process. They engaged in imaging, visioning, mediating or they attended religious services or spent time dwelling with nature. It seemed that by connecting with the soul, some of the questions about the meaning and purpose of life lead on to more questions about human responsibilities and commitments. As one learner said in describ- ing her feeling of commitment to act in a way that would contribute to the future; “it

has to do with the purpose of my existence-it’s a very personal thing”.2’ This part of the process was catalytic in moving learners toward a phase of searching for and finding some personal paths of action. Among those I have studied, the process of searching for and finding paths of personal action resulted in the emergence of feelings of powerfulness to effect change and hope about the human capacity to learn and change for the better- ment of the future. Consistent with Macy’s22,23 discussion of power, learners referred to power not as power over someone or something, but as a deep sense of powerfulness arising from within-from the soul.

The construct of ‘patterns of the soul’ appears to include the concepts of the meaning

and purpose of life, responsibility and commitment as well as their propositional relation- ship to empowered action. Although the soul was central to learning about the future in

my research, it has been rarely acknowledged in the educational literature. Perhaps it is that learning about the future triggers what Varguish24 and Yalom25 have referred to as “responsibility awareness” or the realization that one is responsible for one’s actions and failures to act in relation to the best interests of the world. The awakening of this personal responsibility, according to the authors, may stimulate an existential crisis, subjectively experienced as sensations of groundlessness and feeling lost which is consistent with the experience of learners in my research. Perhaps learning about the future taps into a basic human need to contribute to the on-going continuity of human and planetary life. As

Lifton2h,27 noted, there is an under-acknowledged fundamental human need for meaning- ful participation in life beyond one’s own life. In other words, secular meaning and pur- pose in life may be associated with altruism or self-transcendence to concern oneself with the greater world and the future. 28,29 While further exploration of the role of the ‘soul’ in learning is needed, it is certain that it plays a crucial, if not the crucial part of learning about the future; at least learning that leads to committed and empowered action.

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Learning about the future: M Rogers

The path for a hopeful future depends on learning, a process that is truly a complex and awe-inspiring symphony of human experience. It is a process that demands deep questioning and critique of the very foundations of our individual and collective world- views. It is a process that requires that we open ourselves to and effectively cope with

the myriad of emotions that crash into our consciousness as we face issues of today and arrive at a place of caring about humanity and the planet in the future. Moreover, it is a process that compels us to engage in soul-searching to explore our human responsi- bilities and commitments, connecting with the meaning and purpose of our existence and choosing paths of action based on those reflections. Surely there can be no more profound a human experience as one that asks us to learn abut and make choices with respect to the potential destinies of all human and planetary life. Our ability to bequeath a sustainable world to future generations may well depend on our understanding of the

nature of this form of learning.

Notes and references

1.

2.

3. 4. 5.

6. 7. a. 9.

10.

11. 12. 13.

14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24.

25. 26.

27. 28.

29.

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Student Personnel 2, 100-l 03 (1987). Rogers, op tit, ref. 10, p. 84. Ressler, op tit, ref. 7, p. 22. Rogers, op tit, ref. 10, p. 1 16. Rogers, op tit, ref. 10, p. 123. Macy, op tit, ref. 5. Macy, op tit, ref. 6. Rogers, op tit, ref. 10, p. 134. Rogers, op tit, ref. 10, p. 135. Macy, op tit, ref. 5. Macy, op tit, ref. 6. Varguish, T., Why the person next to you hates ‘limits to growth’, journal of Technological Forecasting

and Social Change 16, 179-l 89 (1980). Yalom, I., Existential Psychotherapy. Basic Books Inc. Publications, New York, 1980. Lifton, R., The Broken Connection: On Death and the Continuity of Life. Simon and Schuster, New York, 1979. Lifton, R., The Future of immortality and Other Essays for a Nuclear Age. Basic Books, New York, 1987. Tough, A., Gaining meaning and purpose from seven aspects of reality. In Ultimate Reality and Meaning:

tnterdisciplinary Studies in the Philosophy of Understanding, Vol. 9, 1986, pp. 291-300. Yalom, I., op tit, ref. 25.