The primary benefit of learning at apitholo is the opportunity for the humanity contributive to contribute to humanity enablement. By learning apithology, humanity’s capacities for generative self-reflexivity are nourished. Personally, the individual learner not only learns how to learn to become generative in their own learning – they also gather practice in the forms and qualities that enable their own potential’s greater fulfilment. This does not occur in trial and error learning within existing disciplines.

Being a research discipline, yes – apithology theory is very academic sounding. It is also learned through pictures, games, movement, 3D toys and art. If you can get past the words, it may actually make your brain agile, receptive, and excited. A different question is: Does the absence of apithology make our mind hurt others? This raises a big question about human choice at humanity scales of impact.

The concept of the generative in apithology is specific to this discipline. Its essential premise is the enablement of potentials that enable other potentials and their actualisation. Knowing this is a question of inquiry. The more general term ‘generativity’ is used as a descriptive attribute. It is also one of Erik Erikson’s life stages, originally contrasted with stagnation. Where apithology is applied to humanity learning, life stages are a sub-category only.

This is a fantastically interesting question. In the field of organisational learning a debate existed for years about whether learning (as opposed to knowledge) occurred in the organisation, its employees, its norms of cultural relations or its knowledge management systems. For ‘humanity learning’ it is better to think of the humanity capacities that exist as potentials formed by generative practice. This reflects that in apithagogy (being the way a generative humanity learns), the idea of learning itself, is held differently.

You can read more about apithology by studying at apitholo. There is a Journal and publicly available academic articles. However, there is a maxim which notes how reading more about apithology, with an existing understanding, does nothing for apithology, and even less for the reader. In the apithology Eight Essentials course, how to do generative reading, is a key embodied learning skill.

The use of English is one of the main strengths and limitations of apithology theory. The canon of apithology texts use highly refined word-signifiers. Some of these words are new to English. English and non-English speakers have equal difficulty recognising and learning them. This means any translation of apithology’s texts, whether human or computer generated (including this website) will be unreliable sources. There is also an apithology script and language form (ie a humanity language) unique to this field.

Actually, the most frequently asked question comes in the form ‘Apithology? Is that  like …?’ followed by a description by the asker of something else more familiar to them. This is not really a question, more a reduction in projection. It is rare that the comparison made is accurate, being an approximation within an existing understanding. This reflects how in ordinary human knowing (outside of the practice of generative inquiry) we first try to assimilate new knowledge into existing constructs. As apithology is, for many, an entirely new concept, it is reasonable to expect this self-protective habit. Apithology is the discipline that allows for the cessation of habitual limitations on knowing to enable receptivity into that which is beyond the already known.