Experience: the effect of learning

human momentum

The question of the place of human beings in the vast universe remains alive. Teilhard de Chardin (2012) sought to place it in the history of living things in a dynamic perspective that combines inert matter (lithosphere) and the field of ideas (noosphere) into a continuum. What are the movements that a person makes with what is at the same time his matrix, his environment, his surroundings, his path, his home? Man is intertwined with living things, connected to them through the sharing of DNA. I am looking for words, pictures and concepts to describe the human symbiont.

Remember, the symbiote is what we live with together. Symbiote comes from the ancient Greek συμβιωτής – subiotes (“cohabitation”). Western rationalism has often attempted to distinguish, separate, extract, circumvent, and then imagine cause-and-effect interactions between what has been separated. Whereas human nature can be more aptly described when it is confused and in motion. Our satisfaction, privilege, and happiness come from feeling connected and connected to life, to others, rather than being fragmented and disconnected. The separation of humans and nature is questionable.

Our states of clarity are the exception, the most common times are moments of confusion, sleep, buoyancy, uncertainty, ambiguity, intuition, doubt, imbalances, passion, love, sharing, in some way, flow moments conditioned by attitudes. Moments when we focus our attention on one thing are rare.

Our bodies remember our kinship to the womb. Our hands are made for grasping trees, our eyes for light, and our brains for constantly solving problems and adapting. By standing upright, man ended up believing himself above the rest of the living. The initial gesture of our distant savannah ancestors by standing physically would allow us to see far, from above, and distance ourselves. We will depend on nature with insane ambition to separate ourselves from it, or even, in contemporary utopia, to tear ourselves away from our home planet on a starship. The scene resembles the tale of Baron Munchausen tangled in a hole with his horse who imagined getting out of trouble by pulling himself by the hair. This image inspired Paul Watzlawick in his condemnation of cause-and-effect relationships common in scientific thought, including the explanation of human nature.

Yet it is our ambiguities, mixtures, pores, displacements, and uncertainties that best characterize our complexity. This is what the artificial intelligence we designed as memory, search and computational tools teaches us. They are the opposite of who we are. Impersonal cold, regular, predictable, unable to feel, love, let go.

These upside-down mirrors of humans only know how to make of what we’ve given them access to. Their mobility is reduced. These inverted mirrors are antiparallel par excellence. We must look elsewhere to understand human motivation. By observing billions of years of evolution of living things, the pictures come out. Man, like the last shoots of life, carries with him the history and development of the Earth. It adapts to the rest of life with viruses that predate humans by billions of years of evolution. DNA predates humanity, existed before humanity, and is an expression of it. We have something in common between DNA and the rest of life.

Since we know about the feelings of animals, we know that the first feelings were not when humans arrived on the planet but long before that. Was the brain of the first dinosaurs developed and complex enough to feel emotions?

The human being as the engine of all these expressions of living beings is the hereditary heritage of his predecessors. Far from being higher than the 10 million species on the list he calls nature, it is entirely woven from living organisms. It is extension and diversity, clarification and testimony.

knowledge effect

Experience is a new term he aspires to in describing the moving impact of our learning, and perhaps on a larger scale, of life passing through and producing its sediment, such as its scratches. This idea is inspired by the cambium of trees. It evokes the inner growth and formation layer after layer of the being from within that pushes back its limits year after year. For a tree, the cambium is this inner bark that is essential to the circulation of sap.

Philosophically, experience echoes Bergson’s thought that “consciousness goes along with life.” For Bergson, there is more inside the being than he thinks he can find there. This sentence is valid not only for the body but also for the soul. For the body, the microbes, bacteria, mites, and viruses that make up us (7 kilograms of our body matter on average remind us of Marc-André Selous) and which we are home to participate in our vital functions.

In their constitution, shape, dynamics and way of adaptation they legitimize millions of years of evolution. They influence and regulate our behavior through invisible molecules that transform the data they capture into information, which, without our knowledge, causes us to adopt specific behaviours. We are not alone, this organic mass that composes us guides our needs and our choices. Our microorganisms malfunction and we lack sugar or vitamins, so we adopt compensatory or even addictive practices. We have little control over the hormones that regulate our lives.

Because spirit also reigns over the invisible. Beneath consciousness are agitated impulses, instincts, emotions, and beliefs. But this part of life is more recent on a biology scale. Traces of the unconscious, shattered dreams, beliefs, and knowledge end up perpetuating the self. No need to recreate yourself every moment as yesterday’s memory can be accessed. As part of life we ​​work on the economy and never reset the counters to zero. We achieve day by day what we take for ourselves which ends up repeating these times of self-validation leaving an impression on a continuum we call our identity. It seems to be sliding according to a traced direction. From one minute to the next, from one day to the next, nothing clearly indicates a difference. We are like two drops of water. We end up accepting that slip up is us.

Experium is the continuous modification of embodied experiences. The impact of mobile learning, a wake-up that is lived and felt by everyone and ends up affecting others’ environment, is like a wake-up that passes through others. There is an objective and tangible dimension in the experience, and it is a dimension that is absent in the experience above all, and it consists of stories and material effects drawn in contexts with emotions and distortions. An experience is a weathered face, a rough hand, a belief or even a habit. These physical or mental snakes testify to the ways in which each individual deals with their environment, letting experience pass by, or, conversely, digesting and integrating it into their bodies. Bruises in the soul are the invisible trace of the motions of our minds that sometimes collide in moments without stopping.

Experience has been discussed by many philosophers and psychologists, and in a popular way it is defined as a practice that results in knowledge

Phenomenology is this approach that is concerned with sensations, brain excitations, and their mutual influences. Phenomenology strives by going back to sensations to understand our unique worlds. An experience consists of the mark of events that pass through us and leave behind a scar, a thought, a sensation, and a pervasive feeling.

What does the experience consist of?

The experience is made of memory, the habitat, the macrobiota, the skin. Each of these components deserves a long elaboration, but here is just a short definition. Memory is described as a set of complex processes that explain the organization, play, and vitality of neurons. Neuroscientists describe the physical processes that affect our ability to process and reconstruct information. Bourdieu defines habitat as the “system of organized behavior” that facilitates integration into the social milieu. Routine judgments that form criteria for adopting behaviors according to the situation. The macrobiota is this internal environment that ensures that food is transformed and incorporated into our bodies. The skin is a boundary that acts as a porous barrier. Dans le moi-peau Anzieu describes them for their psychological and social effects.

Experience is a dual movement of internal and external transformation that pushes back our potential, fulfills our potential and at the same time modifies the potential of all living things. On a small scale for a single human, with massive ramifications on a species scale as exemplified by the concept of the Anthropocene which speaks to the human footprint on the planet.


Unnatural. biology. cambium https://uel.unisciel.fr/biologie/module1/module1_ch04/co/learn_ch4_06.html

Journey to the land of microbes https://youtu.be/jU7gYF5txc0

Larousse. Experience https://www.larousse.fr/dictionnaires/francais/exp%C3%A9rience/32237

Poetry of Baron Munchausen. Psychotherapy and reality. Paul Watzlawick

Habitus https://fr.m.wikipedia.org/wiki/Habitus_(sociologie)

Phenomenology is a scientific approach to lived experiences

De Chardin, PT (2012). Man’s Place in Nature: The Human Zoology Group. Albin Michael.

Environmental encyclopedia. The first cells from an engineer’s point of view.

Anzieu, D., & Séchaud, E. (1985). skin ego. Dunwood

Jenny, R.; (2005). Learning effects: Another look at company employees. Traces of Learning, 1-238.

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