From Zak’s Blog:

Finally, after years of work, my doctoral dissertation turned book is printed and for sale!

Here it is on Amazon. Some of it can be viewed via Google Books.

Social Justice and Educational Measurement is part philosophy of education and part historical-critical narrative of standardized testing practices in the United States. It represents years of reseach and collaborations with some of the greatest minds in the field of education. The book seeks to provide valuable frameworks and practices for teachers, students, and parents, as well as educational activists, scholars, and policy makers.

Here are some blog posts where I excerpt various sections of the book:

- Rawls on Civil Disobedience

The Inefficiency of Inrustice

- Democratic Schools and The Future of Testing

Read more…

Academic Director of CIW, Dr. Zachery Stein has been interviewed by PatternDynamics founder, Tim Winton.

“Zak and Tim discuss complexity, how to see it, how to manage it, and the power of values aligned with a ‘systems view’ in creating a more generative humanity. Zak is Chair of the Education Program at Meridian University. He received his Bachelor’s from Hampshire College, and his Master’s and Doctorate from Harvard University Graduate School of Education. Zak co-founded Lectica, Inc., a non-profit dedicated to promoting social justice through the reform of large-scale standardized testing, where he worked for over a a decade. Zak’s publications have bridged topics in the philosophy of education, neuroscience, developmental psychology, and psychometrics. He has recently completed a forthcoming book: Social Justice and Educational Measurement: John Rawls, the History of Testing, and the Future of Education (Routledge 2016).”

In the recording, Tim and Zak discuss the following:

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Whose Measures, Whose Future?

The post-modern world is overrun with measures and standards. And although we may not realize it, much of the anomie and injustice of the post-modern lifeworld is a result of the proliferation of measures and standards. Today we do not face the pathology of the “one-dimensional man” who is distorted to fit into one or a few abstract standards (although in some places and institutions, we still face that). The post-modern condition involves the fragmentation humanity, a multi-perspectival personality, refracted through a prism of standardized differentiations and mass-customizations…. Here is more footage from the ITC. The whole video can be purchased through the Meta-Integral Foundation.

I’ve placed the relevant excerpts from the paper below: Stein, Z. (in review). Desperate measures: the global crises of measurement and their meta-theoretical solutions. Paper prepared for the 4th Biannual Integral Theory Conference, Sonoma, CA. July 2015. [pdf] [pdf_slides]

Global Crises of Measurement: Whose Measures, Whose Future?

To help gain an overview the situation with regards to post-modern planetary measurement infrastructures, I’ll follow a common trope in critical meta-theory, from Habermas (1973) and Bhaskar (1993) to Harvey (2014), and talk in terms of a series of crises. What follow are best understood as crisis because they are systemic, endemic, and signal a need for deep structural transformation (in the strictly Wilberian (1995; 1999; 2006) sense of the term, as a need for vertical structural transcendence and reorganization). All of these crises are interconnected, ricocheting between the system and the lifeworld, and around the quadrants and planes of social being. I cannot detail each of the six crises here due to limitations of space, so I offer only overviews and allusions.

Economic crisis: poverty, inequality, and econometrics

It has been known for some time that GDP (Gross Domestic Product) is a simplistic misrepresentation of the health of any national economy; it is also a poor index of cultural modernity, human rights violations, and democracy (Sen, 1982). Yet GDP continues to be discussed in a serious manner and continues to drive national economic agendas. Similarly, most representations of profit, the so-called bottom line, are also gross simplifications of what makes a company valuable. In both cases a simplistic quantitative index is use in summary, and in place of richer qualitative analysis, or even just a more complex quantitative analysis with multiple parameters.


Zak Stein

Ken Wilber, Integral Theory, and The End of The World as We Know It

by Dr. Zachary Stein

zakThese are some reflections on the work of Ken Wilber.  I’ve been studying his writings for almost half my life. We’ve met a couple times (that is Ken, Rollie, and me pictured),  talked at some length on the phone, and exchanged countless e-mails. Ken’s got vocal critics and Kool-aid drinking followers. I’m neither of those. I’m more of what is sometimes called an “integral kid,” meaning I’ve been reading Ken since before I could drink legally. There is a unique kind of indebtedness to those teachers who brought you out of adolescence. But it also means I’ve grown up with, in, and out of this way of thinking. So I have a special kind of distancing and even reactivity and withdrawal from it, again, like one also has with one’s best teachers. All things considered, I think you gotta love and be fascinated by all his books…

Anyway, this is mostly just me yawning at all the simplistic and pedantic Wilber haters….

Theorizing at the edge of history

If we are going to take a step in the transition from civilization to planetization, we will need a map. Each of us carries within, an image of space and time, and this cognitive map tells us who we are, where we come from, and where we are going…. [This map is] an imaging of personal values and cultural forms…. A culture provides an individual with a mapping of time and space, but as the culture goes through a period of change and stressful transformation, the [map] becomes distorted. In periods of intense cultural distortion, the [map] becomes so changed as to be almost obliterated. Then the individual becomes lost, profoundly lost in the ontological sense of not knowing who or what he is, where he comes from, and where he is going. For some this can be a moment of terror, for others, a time of release. In a moment of silence in which the old forms fall away, there comes a new receptivity, a new centering inward, and in an instant there flashes onto the screen of consciousness a new re-visioning of the [map]. There in the receptive silences of meditation the new possibilities of time and space announce themselves, possibilities that lie beyond the descriptions of the old institutions of the old culture. This is the prophetic moment, the annunciation of a new myth, and the beginning of a new culture.

—Thompson (1977 p.14)

Philosophers work in socio-cultural contexts, under historically specific conditions, with access to certain communication technologies, libraries, and media. Ken Wilber has been publishing books since 1971, producing a corpus that spans well over 10,000-thousand pages. He has worked with the changing times, from pen and paper to word processor, to the personal computer, and eventually to Internet facilitated multi-media educational initiatives. Moreover, Wilber has worked in response to a dynamically transforming American culture during a period of tremendous global change.

Popular philosophical movements are especially symptomatic of their times. In retrospect historical moments are often best understood in terms of the ideas that thrived during them. Athenian Democracy and the Sophists and Socrates, Medieval Europe and the Church, The American and French Revolutions and the Enlightenment, the Industrial Revolution and Darwinism and Romanticism—no trick of critical historiography could disentangle these groupings of ideas and events, these civilizational eras. What ideas will be associated with the past 60 years, the era since the start of the so-called American Century? What have been the popular philosophies in the post-industrial social systems that emerged after World War II? This question is complicated by the dynamics of the era, which witnessed explosive advances in informational technologies that enabled an unprecedented diffusion of ideas before a growing global public. It is too soon to tell, but the culture of late capitalism—post-modern culture—may very well be defined in terms of its having lacked dominant comprehensive doctrines (Habermas, 1990; Jameson, 1992). This has affected all aspects of life, from the media-saturated textures of our action-orienting self-understandings to the economic policies that structure national geographies.

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