On the other hand, they may be content simply with the knowledge and individual transformation gained by their learning, and not continue towards a collective transformation process. Mezirow's 1994 writing on the topic appears to adequately address the main concerns of his critics. In his writing, Mezirow takes great pains to explicate his Transformation Theory in detail. At its basis:

Transformation theory is intended to be a comprehensive, idealized, and universal model consisting of the generic structures, elements, and processes up adult learning."

In terms of culture, Mezirow furthermore holds that the constructivist assumption of the theory entails the critical reflection and rational discourse that are the basis of adult education as he sees it. In many ways, according to Mezirow, this discourse and reflection accompany rapid social change. Education for adults is then a way for these adults to make sense of their changing cultures and worlds. They no longer only react to either the traditional oppressive types of rule or the change towards a different way of living, but with education, they are also able to reflect critically about their roles and relationships within these changes.

Mezirow then emphasizes that, in his theory of transformation, he does not have in mind only the individual transformation of the learner, but also how this...

As such, Mezirow appears to recognize that the individual begins the learning process on the basis of his or her experiences to date. These experiences and their effects upon the psyche results in learning that occurs in a certain way within learners and their minds, stimulating both reactions and actions. As the learner begins to gain more education, he or she increasingly learns to be self-reflective and critical in his or her thinking processes. The learner begins to understand that certain options for choice are open in terms of future action.
As such, Mezirow is in fact in agreement with Freire and other similar educators, who hold that individual transformation is a valuable basis for social transformation. In this way, Mezirow strengthens his arguments by noting that his emphasis upon the individual in the learning process serves as the basis for the natural lifelong learning process that occurs in terms of the collective of society and culture as a whole. The individual is emancipated in order to critically reflect and choose whether or not to participate in social transformation.

The critical misunderstanding of Mezirow's work can be ascribed to, as he himself notes, his own shortcomings in clearly expressing his views. He appears to place great emphasis upon the individual's learning process while neglecting somewhat the possible social and collective effects of this; even while the fact remains that he never ignores these.