1. In what way can personal stories from practitioners in social work bring in something new in education? 2. What issues connected to the joy of practising social work can be transferred to social work education? 3. How can stories from practitioners be told to service users, to become relational bridges that connect people?

Imagine entering solitude, as either a familiar or foreign landscape; getting the lay of the land; then choosing a direction in which to go. With that approach to organizing our research subjects’ many diverse experiences, four categories of benefits emerged like cardinal directions on a map – north, south, east, and west. In solitude, we draw our own map and orient our individual compass as we venture down our chosen path. The direction one goes, toward a new or familiar destination, may vary depending on the day or moment, stage of life, or necessity or desire to achieve a certain goal.

This chapter lays out the theoretical underpinning of self-regulated learning and the overlap between self-regulated learning and science and engineering practices. Examples of the cognitive processes of a self-regulated learner are explained as they attempt a learning task and travel through the cycle of forethought, performance, and self-reflection. Self-regulated learning cycles from both a naive and a skilled learner are explained. Examples of teacher support for each phase of self-regulated learning are described within the context of science and engineering practices.

Abstract: As a product of constructed imaginations, national identity is fragile, especially in pluralistic democracies where cohesion depends on the faithful execution of an aspirational ideal, such as “the American Creed,” a statement about fairness and merit. Cohesion is difficult to build and easily fractured. When fractured, the humanities may provide the material needed to stitch together a new identity, one that emerges out of the old. Repairing fractures and maintaining a cohesive democratic identity is the work of citizens serving as custodians of democracy. But failure is always a possibility.

In this chapter, we begin by examining the role of reflective practice in partnership work and in doing so highlight the importance of knowing yourself and who you are as person. In Chapter 7, we critically examine reflective practice and how it unfolds in partnership work. In this chapter, we introduce the notion of reflective practice and how it prepares educators to begin thinking about how to come together with families. As you commence this journey of self-reflection, you will come to understand the complexity of partnership work and the skills you might need to develop to effectively engage with difference. We then explore some of the key ideas underpinning the planning of partnership work, including the importance of communication and open and positive mindsets, as well as the idea of active engagement and development of intercultural knowledge and capabilities. Through this examination, you will come to understand the first premise of the TWINE Model of Partnership so that you can identify as well as learn how to draw on this premise of the model when planning for partnership work.

This chapter introduces mindreading (the ability to understand others' thoughts and to interact with them socially). The first section looks at childrens' pretend play behavior and how it is explained by Leslie's metarepresentation models. The second section addresses the false belief test, which was developed to detect whether young children can understand that other people might hold misleading information about their environment. The third section introduces Baron-Cohen's model of the mindreading system, explaining data from different paradigms, such as the false belief test in normal or autistic children. The fourth section looks at an alternative approach -- the simulation theory, which hypothesizes that we predict other people by simulating how we would react if we received the same information. The last section reviews recent neural evidence on mindreading mechanisms.

Chapter 6 concludes the book by reconstructing both the pitfalls and the horizons of contemporary utopianism. Based on a comparative reading of my three constellations, my final point is that utopianism remains structurally pervaded by the following three fault lines: indeterminacy, wishful thinking and defeatism. Since these fault lines derive from enduring features of utopianism, the best manner of coping with them would be to openly avow their pervasiveness and prepare for the eventual traps that any form of social dreaming might fall into. If we conceive of utopianism as the education of our desire for being and living otherwise, we should, the chapter insists, also remain constantly alert to the multiple respects in which these pedagogical efforts may go awry. Critical self-reflexivity is therefore pivotal to the orientative function that all utopias in the Anthropocene seek to perform. The book ends with a discussion of how such a self-reflective attitude could be cultivated so as to accommodate the failures that social dreaming succumbs to. The anti-hero of Robert Musil's The Man without Qualities can assist us in gaining valuable insights into this issue.

This last chapter returns to the main point of this book: to propose a new “way of seeing” (Johns) international legal knowledge construction. It puts forward three conclusions. First, the “mundane” (Johns) only comes into view by changing the way we read or listen. This entails a willingness to attend to international law’s texts; to spend time with them and to ‘stay seated’ throughout the attempt at reading or hearing them differently. Second, considering others’ knowledge practices this closely spills over into a closer consideration of one’s own. This is in fact what follows from the book's sociological approach, and by showing what forms this (self-)reflection may take on, I argue that the knowledge practices of those involved in the cyberwar discourse are not limited to doctrinal work. Third, looking at international legal scholarship in this way also reveals the presence of its writers. In writing about international law its scholars distance themselves from it; and in so doing we come to see that there is, in fact, a writer at work (as also discussed by Pierre Schlag). What results is a view of scholars as engaged in ‘writing law’ in a very literal, textual, tangible sense.

Dante’s life-transforming experience of Beatrice is at once a theophany and a poetic epiphany. It is made such particularly in and through its literary elaboration. Beatrice’s living appearances to Dante become inseparable from his imaginings of her in the complex weave of interpretations preserved in the book of his memory and in the existential witness of his poems. Dante’s rhetoric of appearing marks the visionary quality of his narrative and his verses, but it also underscores certain enigmas pertaining to the veracity of his personal experience of what is, for him, an unshakable truth. A proliferation of variants of his experience – whether of dissemblance or of death – riddles Dante’s testimony to one incomparable person and event. As in the fourfold Gospels, experience of the transcendent is inescapably multiple: every individual witness differs from the others. The emergence of modern self-reflective subjectivity in Dante’s rendering of his witness to a religious experience results in a dialectic between reflection and inspiration. The more Dante reflects on his experience, the more reflection itself is revealed as at least the proximate source of his however exalted perceptions. His inspiration comes to him in and through his deeply subjectivized reflection – for instance, in his spontaneously “receiving” the incipit for his canzone “Women who have intelligence of love” during prolonged solitary meditation. The boundaries between inner and outer realities dissolve when all definable realities show up as produced by reflection. Reflection finds itself at the origin of its world to such an extent that even the self has no content not produced by reflection, and in this Dante’s little book anticipates the eventual implosion of the modern subject. For him, this is also its explosion in a direction opening to the infinitely other and divine.

Dreams reveal more than they can know or say about a reality that they only indirectly refract. They present a plethora of manifestly significant, yet non-transparent symptoms and indices. Dreams invite us to interpret their enigmatic representations as encodings of the mysteries of our existence. As essentially a form of interpretation, moreover, dreams can elucidate the logic of the consciously constructed narratives and lyrical compositions of poetry that elaborate and extend into daytime consciousness the mysteriously imaginative modes and darkly felt emotions of dreaming.

Dreams can have a higher degree of truth than the ordinary empirical reality that presents us simply with one thing after another because the dream reveals more openly and directly the deep desires and shaping drives that infiltrate our actual experience of the real. The dream makes apparently separate things coalesce together and exposes the unapparent connectedness of them all. All become part of a unified meaning which the dream reveals. Poetic and dream knowledge alike furnish outstanding models for religious revelation.

This chapter considers cultural safety within the context of Australian nursing and midwifery practice, using Irihapeti Ramsden’s definition of cultural safety as a framework. The chapter begins by considering the effects of colonisation on the health of Aboriginal and Torres Strait Islander peoples, and how nurses must be aware of their patients’ cultures (which extend beyond ethnicity) in order to effectively treat them. The chapter discusses the journey practitioners take from cultural awareness through cultural sensitivity to achieve cultural safety. The chapter suggests that nurses must use self-reflection as a tool to understand their own beliefs, values and attitudes and how these may impact the healthcare they provide. This chapter is a call to all nurses and midwives to understand the differences between themselves and their patients, and to provide culturally safe care to all patients.