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A Memoir and Activities
What if, as psychologists and adult educators advocate, a person chose a life where his motivation for the work itself determined what he did? Living a Motivated Life: A Memoir and Activities follows the author through forty years, revealing how he selected vocational pursuits guided by his understanding of intrinsic motivation and transformative learning. As a compass for relevant decisions, these ideas gave energy and purpose to how he lived, and an instinct as sure as sight for the future.

Written with nuance, humor, and unpredictability, this story renders how he came to appreciate learning for the pleasure of learning. Facing similar challenges as those of today’s first generation college students, the memoir narrates his unexpected college enrollment, his friendship with an ancient history professor, and his triumphs and travails as teacher, psychologist, human relations specialist, psychotherapist, and adult educator.

This is the first memoir of someone who consciously chose to lead a professional life to experience flow on a daily basis. It is an important step in the integration and evolution of intrinsic motivation theory and transformative learning. But it reaches beyond this outcome, sharing how the author aspired to be better at what he valued and showing how he discovered and extended these ideas to others.

also considered. We understand the term living practice to highlight the dynamic nature of practice and the individual differences of the people involved. We view the notions of person-centredness and authenticity as central to this understanding. We focus on (a) person-centredness as requiring

In: Creative Spaces for Qualitative Researching

yet to be revealed. Although I could not walk and I had no idea of what my future held, I felt hopeful, energized, and eager. I wanted to do everything within my power to become as independent as possible to create a life worth living, despite the odds or the outcome projected by medical staff

In: Stories of Transformative Learning

unconscious social living or conscious, uneasy personal awareness. Dostoyevsky’s social man acts as he is supposed to. He accepts the social realm as the final word on how life should be lived. The antithesis of this type of human is he who chaffs against the social, the one who is “abnormal,” conscious, a

In: Re-Calling the Humanities

res- ponsibilities” (ibid. : 7). Later life, it is argued, has latched upon the consumer revolution to transform itself into a ‘cultural field’ in which actors face a multiplicity of choices, opportunities, and futures. Older persons are, within some limits, living their life as they please before

In: Lifelong Learning in Later Life

communion with ancestral spirits, and have a firm faith that the dead, the living, and the unborn will unite to rebuild the destroyed shrines. Unlike most religious forms of education, Ubuntu advocates an ethical approach to science and technology that appreciates the interconnectedness of life. This

In: The Wheels of Soul in Education

living death that Reich had. repeatedly observed in his clinical practice. Like Brown, the purpose of practice and analysis is the resurrection of life against a culture of death. More than anyone else, Fromm made the affirmation of life an explicit foundation of his social theory. Nathan Gover

In: Symbolic Movement

mind and my body worked together to make a life, and the staff of that life, as people have said, was the food I chose to eat for mind and body. Now my mind needed to encompass what it meant to take salt out of diet and body. It meant a very expansive set of choices in not just eating but living

In: Stories of Transformative Learning

perceptions, propel ourselves beyond our natural needs. With ideas about what we think we need, want and are owed in life, we humans seldom find ourselves—as animals do—even with a full belly and comfortable living conditions, content. Here is where humans triumph, and here is where our problems begin. Our

In: Re-Calling the Humanities

-world means a process of learning referring to local circumstances. Following this way, it is possible to get in touch with ‘lived religion’ (Failing & Heimbrock, 1998), in the individual’s living context and its complex relations to everyday life. RE should therefore include the conditions of

In: On the Edge: (Auto)biography and Pedagogical Theories on Religious Education