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Results indicate that engaging learners in metaconceptual work monitoring idea evolution within the experience can transform their ideas through nature experience.",{"@graph":14,"@context":73},[15,34,56],{"@type":16,"itemListElement":17},"BreadcrumbList",[18,23,27,31],{"item":19,"name":20,"@type":21,"position":22},"https://docshare.wps.com","Home","ListItem",1,{"item":24,"name":25,"@type":21,"position":26},"https://docshare.wps.com/document/","Document",2,{"item":28,"name":29,"@type":21,"position":30},"https://docshare.wps.com/document/research-report/","Research & 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Mortari, University of Verona, Italy  \nAbstract  \nIn environmental education the construction of critical ways of thinking about ecologically relevant questions is fundamental. An undoubtedly significant issue to be raised is that of “good quality of life.” The aim of this study was to investigate the evolution of the idea of “good quality of life” in the context of aneducative process which values both firsthand experiences of nature and the engagement to think on the experiences and on one’s ideas, both individually and in group discussions.  \nI have assumed that in order to promote the evolution of ideas exerting a strong performative power on one’s existence it is necessary not only to transform the class in a community of discourse, which stimulates thinking together in order to match one’s opinions and beliefs and to critically evaluate them, but also to provide meaningful experiences around which we can“think together.” The findings show that experiencing nature can transform our ideas when the subjects are engaged in ametaconceptual work aimed at monitoring the evolution of ideas while staying embedded in the experience.  \nRésumé  \nEn éducation relative à l’environnement, le développement de modes de pensée critique sur les questions de pertinence écologique revêt une importance cruciale. Un des enjeux primordiaux à soulever est celui d’une « bonne qualité de vie » . Cette étude explore l’évolution du concept de « bonne qualité de vie » dans le cadre d’un processus éducatif qui valorise à la foisl’expérience directe de la nature et une réflexion sur les expériences et les idées personnelles, tant individuellement qu’au sein de grands groupes de discussion.  \nJe postule que pour promouvoir l’évolution d’idées exerçant un fort pouvoir performatif sur l’existence d’une personne, il faut non seulement transformer la classe en une communauté de  \nCanadian Journal of Environmental Education, 5, Spring 2000 93  \ndiscours, pour stimuler la réflexion collective afin de comparerses opinions et croyances à celles d’autrui et en faire une évaluation critique, mais aussi favoriser des expériences signifiantes autour desquelles peut s’articuler une réflexion collective. Les résultats indiquent que l’expérience de la nature peut transformer les idées lorsque les sujets participent à un travail métaconceptuel leur permettant de suivre l’évolution des idées tout en demeurant parties prenantes à l’expérience.  \nTheoretical Presupposition  \nEnvironmental education is not a precise concept and requires deep examination (Jickling, 1997) . Yet, we can affirm that one of its fundamental aims is to promote an ecological way of thinking, by shifting from a worldview based on exploitation of nature to one based on respect and care. In order to reach this aim it is necessary to gain a deep knowledge about environmental issues and to develop skills of reasoning consistent with an ecological epistemology: reasoning within context, setting up relationships, paying attention to qualities, and giving value to the empathy linking us to the external world as a way of knowing (Bateson, 1979) .  \nYet, even if necessary, ecologically-oriented scientific expertise is not sufficient to develop ecological thinking, because the way in which people come to terms with the environment also depends on ideas outside scientific competence. These are ideas which constitute answers to questions which are fundamental for the human being: “Who are we?, What is our place in the natural world? What is “the good” for the human being? . . . .”1 Since these ideas deal with existential questions, they structure the core of the life of the mind exerting a strong performative power over one’s project of life, and affecting the way we relate to nature.  \nOne of these ideas is that of the “good quality of life.”“What constitutes a good life?” and “Where (in what environment) do we w","cbCaifE91Mzrbw54","https://ap.wps.com/l/cbCaifE91Mzrbw54","pdf",177044,21,"English","# Abstract\n## Theoretical Presupposition\n## Key Ecological Questions","[{\"question\":\"What is the focus of the study on “good quality of life”?\",\"answer\":\"It investigates how the idea of a “good quality of life” evolves within an educational process that combines direct nature experiences with reflection in both individual and group discussions.\"},{\"question\":\"Why is qualitative research framed as connected to ecological thinking?\",\"answer\":\"Ecologically oriented thinking is linked to an ecological epistemology: reasoning within context, building relationships, attending to qualities, and valuing empathy as a way of knowing.\"},{\"question\":\"How can nature experience transform learners’ ideas?\",\"answer\":\"When subjects participate in metaconceptual work that monitors the evolution of ideas while staying embedded in the experience, their ideas can change through nature experience.\"}]","Educating for Thinking about “A Good Quality of Life” and Qualitative Research Outcomes | PDF",1792084614,53]