but, much more important, about the source and rationale for the beliefs that learners express
in relation to their learning? Let me exemplify this in order to make myself understood.

When a student expresses her beliefs in relation to her goals she may say something
like: "I just want to make myself understood". This is a relatively clear statement, and for
some teachers, very realistic, and even attainable, compared to others. However, wouldn't it
be important to know why she wants to achieve that? That is to say, what is behind her
statement? I can think of three different reasons. First, she may think that she needs just a
certain level to cope with the short but necessary interactions she envisages in her next
vacation to the United States. Second, she also may think that "being understood" is the only
possible level of English she can achieve, taking into consideration all the courses that she
has been through. She does not believe she is good enough for more than that. Third, she
may also think that she -wants to "be understood" because this fact, the mere fact of being
understood, provides her with a feeling of satisfaction and achievement. It is obvious that the
three possible sources (and I am sure that there are more) that may motivate this learner,
place her belief about goals in different fields, and, what is more significant, defines her as a
learner in a very different way.

What I am saying here is that there is still the need to delve deeper in regard to
learners' beliefs. In other words, the research in this area, such as the six studies presented
here has provided enough evidence to make a description of a belief system of first order
(Riley; 1996b ,21, Marton; 1981, 178, and Freeman, 1996, 366). It is possible now, to
uncover the reasons that underlie those beliefs, that is the beliefs of the beliefs, the systems
of second order. I strongly believe that researchers on self-directed learning, but above all,
teachers and learners, need to know more about second order beliefs. Actually, and not by
coincidence, this is the way it has been defined autonomy by Dworkin (quoted by
Riley; 1996b,21):

Autonomy is conceived of as a second-order capacity of persons to reflect
critically upon their first-order preferences, desires and wishes...and the capacity
to accept or change these in the light of higher-order preferences and values.

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