This essay aims to develop the so-called ‘transformational view’ of human development (advocated by McDowell and Bakhurst) by advancing a play-based model of learning. I first consider challenges to this view posed by Luntley and Rödl who argue that the learning encounter must presuppose some rational faculty already present in the prelinguistic child. Rödl in particular considers joint attentional episodes in which child and adult attend to objects in their environment together as signifying a uniquely rational consciousness active in the human child. I however argue on phenomenological grounds that this intellectualist treatment is implausible and unconvincing. I propose a play-centered treatment (inspired primarily from Huizinga) that is more sensitive to the life of the child. This perspective of play I maintain scaffolds a shared normative space which enables self-conscious, responsive, and intelligible thought and action. This account motivates what I call a participatory play model of learning which is constitutively non-intellectual but is nonetheless intelligent. It is non-intellectual because it emphasizes building co-reactive relationships and participation in shared cultural practices. But it is also intelligent because it makes possible a distinctively human mode of understanding grounded on an interactive, relational, and imaginatively reflexive engagement with the world.

中文翻译：

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关于学习、玩耍和成为人

本文旨在通过推进基于游戏的学习模式来发展所谓的人类发展“变革观”（由麦克道尔和巴克赫斯特倡导）。我首先考虑了 Luntley 和 Rödl 对这一观点提出的挑战，他们认为学习相遇必须预先假定一些理性能力已经存在于前语言儿童身上。Rödl 尤其认为儿童和成人共同关注其环境中的物体的共同注意事件标志着人类儿童中活跃的独特理性意识。然而，我基于现象学的理由认为，这种理智主义的处理方式是不可信的，也没有说服力。我提出了一种以游戏为中心的治疗方法（主要灵感来自于 Huizinga），它对孩子的生活更加敏感。我认为这种游戏视角构建了一个共享的规范空间，它可以实现自我意识、响应性和可理解的思想和行动。这个叙述激发了我所谓的参与式学习模式，这种模式在结构上是非智力的，但仍然是聪明的。它是非智力的，因为它强调建立共同反应的关系和参与共同的文化实践。但它也很聪明，因为它使一种独特的人类理解模式成为可能，这种模式基于与世界的互动、关系和富有想象力的反思性参与。它是非智力的，因为它强调建立共同反应的关系和参与共同的文化实践。但它也很聪明，因为它使一种独特的人类理解模式成为可能，这种模式基于与世界的互动、关系和富有想象力的反思性参与。它是非智力的，因为它强调建立共同反应的关系和参与共同的文化实践。但它也很聪明，因为它使一种独特的人类理解模式成为可能，这种模式基于与世界的互动、关系和富有想象力的反思性参与。