The learning library is a construct based on the sociocultural theories of Lev Vygotsky and Jean Lave. These theories hold that learning happens through social interaction, that learners move through increasingly complex zones of development through the assistance of more capable others, and that real learning is situated only in specific cultural environments. The learning library bases its programs and services on these ideas through programmatic partnerships with specific groups such as learning communities and cohorts of students; through curricular integration so that learning about information resources is situated within the daily life of the college or university; through using the library as a locus for, and facilitator of, sustained interactions among students, faculty, and librarians; and by using the social interactions developed among communities of learners to extend the influence of the library throughout the institution. This article examines how these facets of the learning library are reflected in four programmatic models at George Mason University's Johnson Center Library: the course-integrated model (New Century College, NCC), the course-related model (English 101: Composition), the orientation/peer advising model (University 100: University Life), and the information/term paper counseling and coaching model (partnership with the University's Writing Center, WC).
Ours is a fraught time. We see blaring headlines about stolen elections, the questioning of scientific findings and of the scientific method itself, of mutual incomprehension across political and cultural divides, of accepted norms upended, of governing processes questioned, and of facts themselves-facts comporting with reality-doubted. The swirling cacophony of competing viewpoints, perspectives, agendas, and "facts," accelerated by a saturating and saturated media environment, challenges anyone seeking a firm ground for reasoned debate, reflection, and discussion-and anyone commited to teaching and scholarship. As a profession with ancient and honorable roots, including exposing
The purpose of this article is twofold. First, I offer evidence to corroborate C.M. Bowra's theory that the Alexandrian Tychaion was converted into a tavern in c. 391 C.E. I take his theory one step further in suggesting that the temple's divine statues must have been removed or destroyed at the same time. I place the conversion of the Alexandrian Tychaion in the context of other contemporary threats to pagan temples in general and specifically to temples of Tyche, and I argue that its conversion was part of an imperial programme intended to decommission certain high-profile pagan temples in a conspicuous, morally degrading fashion. I also offer two new interpretations of the last two certain literary references to the Tychaion, in works describing events from the late fifth and early seventh centuries. Second, I aim to use the conversion of the Tychaion to redate the progymnasmata of Ps.-Nicolaus, which include an ecphrasis of the unaltered Tychaion, to the late fourth or early fifth centuries. I identify Ps.-Nicolaus as a likely student of Aphthonius (who was in turn a student of Libanius), which would explain both his adherence to Aphthonian theory and his dependence upon Libanius' model exercises. I One of the largest collections of progymnasmata from the Late Antique and Byzantine periods is attributed to the author now conventionally known as Ps.-Nicolaus, 1 to distinguish him from Nicolaus of Myra, the fifth-century author of a surviving progymnasmata treatise. 2 In addition to the 111 exercises edited by C. Walz (Rh. Gr.
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