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When does it make the most sense to gather assessment data for the purpose of adjusting teaching and learning? What are the various ways in which the formative assessment process can be applied? How much and what kinds of preparation does formative assessment require?

How does it fit into existing unit and lesson plans? How does it fit into preparation for high-stakes testing?

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And how can teachers best ensure that their formative assessment efforts will really make a difference? According to the author, until the formative assessment process is used in every classroom, students will not be taught as well as they could be—as well as they should be. More Education. You Majored in What? I remember I was irritated in the early nineties by the invasion of adds, consumerism, the importance of money, competition, career etc.

This was not the better society we had thought of under political oppression in GDR. Although my world views might have changed over the years, I have always kept the inner commitment to that vision. What common patterns of thought about transformative processes have you drawn from these different theories?

Transformation is initially an unsettling process of destabilisation and disintegration of the known and proven. The structures and institutions, frames and patterns of thought, which have worked so well until now that they became dominant, even self-evident, are no longer suitable. This process implies pain, internal and external conflict, disorientation, depression and similar distortions. There is no transformation without crisis. A second point which the different theories and models of transformative change show is that, before the transformation occurs, it is neither possible to know when and how it will take place, nor what the new system will look like.

In other words, the transformation process can only be described ex post. Its development and outcome cannot be predicted and much less be managed or controlled. Theory and practice of system transformation have to allow for this fundamental openness and unpredictability of the transformation process. You hence argue that transformation is in principal infeasible.


Can you elaborate on that? We are not capable of thinking the transformation process of our social system in an anticipative way. Much less can we bring it about and shape it.

Gamification as transformative assessment in higher education

What is specific about system-transformative changes is that they cannot occur within the familiar patterns of thought because transformation itself changes these patterns. It is highly demanding to even perceive the structures of our present system because they are inherent in, they shape, inform and determine our thinking — also our critical thinking. We should get used to be skeptical towards our own perceptions and thoughts and also treat our conceptions of transformation processes with caution knowing that they themselves flow from the old paradigm.

Transformative processes can only be described meaningfully in retrospective: from the perspective of the new system having come into existence, within its patterns of interpretation.


We will possibly have to accept that one cannot bring about transformation, but only let it happen. The demand of shaping and facilitating transformation is hence a contradiction in itself. So if we cannot manage and control transformative processes and their outcomes, then, in your opinion, what can we do to support system change? We may not be capable to bring about system transformation in an intended and controlled way. At the same time transformation can occur through none other than us. After all, it is us who think and conduct discourses, it is us who generate and consolidate meaning, it is us who carry, create and change institutions.

We are the system and we are its constant change, its transformation.

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We contribute to system change and we can do this consciously — not as its managers, but as mindful participants who put themselves in service of the whole. In my essay I identify more concretely four ways on how we can fundamentally change our mindsets and ways of living for a more humble and less controlled approach towards transformation.

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This will also be about creating new thinking spaces and recognizing knowledge and wisdom that exists outside of the dominant western paradigm. Dissidence in a system in which power and opportunities are linked with very unequally distributed property and in which relationships are increasingly commercialized and monetized, could mean: Finding ways to give up on the ownership of money and private property, to use and maintain the commons, to use alternative currencies, to practice generosity, to share, to give, to receive….

The experience of unity with a greater connection — the cosmos, the divine — brings about decisiveness, clarity and agency to advocate for what is felt to be right, even in the most difficult conditions.