1. Cartesian rationalism aspires to autonomy and self-creation through reason alone but this "cosmic exile" from culture is impossible according to Gellner.
2. While Descartes wrongly thought he could think up a conceptual framework entirely from his own consciousness, what emerged was a new kind of culture based on new principles of rationalism and empiricism.
3. This new culture initiated an unprecedented age of cognitive and economic growth through its associated technologies, bringing an end to the Malthusian age, but it was still a culture rather than a transcendence of all culture.
Initiating a U.Lab Hub in Roanoke - Leading Innovation from an Emerging FutureBrian McConnell
This presentation was created in July to initiate a satellite classroom ("hub") for Roanoke to support community members participating in MIT's upcoming U.Lab.
2nd-tier design, economic democracy, mind and matter, Scharmer, state-stages, structure-stages, U.Lab, U Theory, Wilber,
Please see:
http://integralcity2roanoke.blogspot.com/2014/12/roanokes-ulab-hub-challenge-for-local.html
http://integralcity2roanoke.blogspot.com/2014/12/roanokes-ulab-hub-challenge-for-local.html
My illustrated highlights of Oli Mould's book "Against Creativity". Would highly recommend the book followed up by the work of Hannah Arendt, Paulo Freire, etc.
The content of those slides is took from a conference on the concept of Vicariance with the eminent French neurophisiologist Alain Berthoz. The concept of Vicariance is the object of a reflection on brain creative and figurative activity which I discuss referring to my ethical perspective on sympathy and simulacra and my philosophical background.
The post modernity as ideology of neoliberalism and globalizationFernando Alcoforado
The failure of the Enlightenment and Modernity in the realization of human progress and of happiness achievement for humans paved the way for the advent of Post-Modernity that is a cultural reaction to the loss of confidence in the universal potential of the Enlightenment project and Modernity. The Postmodernism means, therefore, a reaction to what is modern. Some schools of thought are located its origin in the alleged exhaustion of the modernity project by the end of the twentieth century.
Initiating a U.Lab Hub in Roanoke - Leading Innovation from an Emerging FutureBrian McConnell
This presentation was created in July to initiate a satellite classroom ("hub") for Roanoke to support community members participating in MIT's upcoming U.Lab.
2nd-tier design, economic democracy, mind and matter, Scharmer, state-stages, structure-stages, U.Lab, U Theory, Wilber,
Please see:
http://integralcity2roanoke.blogspot.com/2014/12/roanokes-ulab-hub-challenge-for-local.html
http://integralcity2roanoke.blogspot.com/2014/12/roanokes-ulab-hub-challenge-for-local.html
My illustrated highlights of Oli Mould's book "Against Creativity". Would highly recommend the book followed up by the work of Hannah Arendt, Paulo Freire, etc.
The content of those slides is took from a conference on the concept of Vicariance with the eminent French neurophisiologist Alain Berthoz. The concept of Vicariance is the object of a reflection on brain creative and figurative activity which I discuss referring to my ethical perspective on sympathy and simulacra and my philosophical background.
The post modernity as ideology of neoliberalism and globalizationFernando Alcoforado
The failure of the Enlightenment and Modernity in the realization of human progress and of happiness achievement for humans paved the way for the advent of Post-Modernity that is a cultural reaction to the loss of confidence in the universal potential of the Enlightenment project and Modernity. The Postmodernism means, therefore, a reaction to what is modern. Some schools of thought are located its origin in the alleged exhaustion of the modernity project by the end of the twentieth century.
Seminário desenvolvido pelas discentes Michele Vieira e Maiara Soares, como avaliação parcial para conclusão da disciplina Modelos de Transportes do curso de Bacharelado em Urbanismo, 6º semestre, Universidade do Estado da Bahia (UNEB).
Being primarily a visual learner, I find that breaking information down and combining words with images helps me to learn and remember things more effectively. I made this ppt. to help me digest Foucault\'s \'Of Other Spaces\'. I hope it\'s of use to others.
AN ANTHROPOLOGIST WHO MAKES SENSE OF THE LIFE,
VALUES AND ORGANISATION OF TRADITIONAL CULTURES BY ANALYSING THE
SORTS OF CLOTHES THEY WEAR, THE SHAPE OF THE DWELLINGS THEY BUILD, AND
THE COLOURS, LINES AND TEXTURES OF THEIR DECORATIVE ART. ØSTUART HALL – A CULTURAL THEORIST WHO TAKES A SIMILAR APPROACH IN
ANALYSING CONTEMPORARY CULTURES: THEY ARGUE THAT THE WAY IN WHICH
VISUAL OBJECTS ARE PRODUCED AND DISPLAYED, AND WHAT COUNTS AS
BEAUTIFUL OR AS VALUABLE TELL US A GREAT DEAL ABOUT WHAT THAT SOCIETY’S
VALUES ARE, WHAT SORT OF MEANINGS (OR STORIES) ARE DOMINANT, AND WHO
HAS POWER IN THE COMMUNITY. ØHENRI LEFEBVRE – A THEORISTS OF SPATIALITY, ANALYSES VISUAL CULTURE AS
DATA THAT CAN BE USED TO EXPLAIN EVERYDAY LIFE. THE INTERIOR DESIGN AND
THE SCALE OF A HOME OR PUBLIC BUILDING, FOR EXAMPLE, GIVE CLUES TO THE
VALUE OF THE INDIVIDUALS WHO OCCUPY THOSE SPACES; THE DESIGN OF A MAP
CAN SHOW HOW A SOCIETY UNDERSTANDS SPACE AND DIMENSIAN ANTHROPOLOGIST WHO MAKES SENSE OF THE LIFE,
VALUES AND ORGANISATION OF TRADITIONAL CULTURES BY ANALYSING THE
SORTS OF CLOTHES THEY WEAR, THE SHAPE OF THE DWELLINGS THEY BUILD, AND
THE COLOURS, LINES AND TEXTURES OF THEIR DECORATIVE ART. ØSTUART HALL – A CULTURAL THEORIST WHO TAKES A SIMILAR APPROACH IN
ANALYSING CONTEMPORARY CULTURES: THEY ARGUE THAT THE WAY IN WHICH
VISUAL OBJECTS ARE PRODUCED AND DISPLAYED, AND WHAT COUNTS AS
BEAUTIFUL OR AS VALUABLE TELL US A GREAT DEAL ABOUT WHAT THAT SOCIETY’S
VALUES ARE, WHAT SORT OF MEANINGS (OR STORIES) ARE DOMINANT, AND WHO
HAS POWER IN THE COMMUNITY. ØHENRI LEFEBVRE – A THEORISTS OF SPATIALITY, ANALYSES VISUAL CULTURE AS
DATA THAT CAN BE USED TO EXPLAIN EVERYDAY LIFE. THE INTERIOR DESIGN AND
THE SCALE OF A HOME OR PUBLIC BUILDING, FOR EXAMPLE, GIVE CLUES TO THE
VALUE OF THE INDIVIDUALS WHO OCCUPY THOSE SPACES; THE DESIGN OF A MAP
CAN SHOW HOW A SOCIETY UNDERSTANDS SPACE AND DIMENSIAN ANTHROPOLOGIST WHO MAKES SENSE OF THE LIFE,
VALUES AND ORGANISATION OF TRADITIONAL CULTURES BY ANALYSING THE
SORTS OF CLOTHES THEY WEAR, THE SHAPE OF THE DWELLINGS THEY BUILD, AND
THE COLOURS, LINES AND TEXTURES OF THEIR DECORATIVE ART. ØSTUART HALL – A CULTURAL THEORIST WHO TAKES A SIMILAR APPROACH IN
ANALYSING CONTEMPORARY CULTURES: THEY ARGUE THAT THE WAY IN WHICH
VISUAL OBJECTS ARE PRODUCED AND DISPLAYED, AND WHAT COUNTS AS
BEAUTIFUL OR AS VALUABLE TELL US A GREAT DEAL ABOUT WHAT THAT SOCIETY’S
VALUES ARE, WHAT SORT OF MEANINGS (OR STORIES) ARE DOMINANT, AND WHO
HAS POWER IN THE COMMUNITY. ØHENRI LEFEBVRE – A THEORISTS OF SPATIALITY, ANALYSES VISUAL CULTURE AS
DATA THAT CAN BE USED TO EXPLAIN EVERYDAY LIFE. THE INTERIOR DESIGN AND
THE SCALE OF A HOME OR PUBLIC BUILDING, FOR EXAMPLE, GIVE CLUES TO THE
VALUE OF THE INDIVIDUALS WHO OCCUPY THOSE SPACES; THE DESIGN OF A MAP
CAN SHOW HOW A SOCIETY UNDERSTANDS SPACE AND DIMENSIAN ANTHROPOLOGIST WHO MAKES SENSE OF THE LIFE,
VALUES AND ORGANISATION OF TRADITIONAL CULTURES BY
Does language create consciousness? This presentation explores this assertion and possible ways of improving the presentation of technical information.
A Chimeric Utopia Torn Between Two Lands: Is Autonomy Under Quarantine in The...inventionjournals
Having written four collections of poetry, more than fifteen novels, short stories, and books for children, criticism, screenplays and edited anthologies, Ursula Le Guin is a renowned American science fiction writer. Le Guin’s works are considered to change the notions of what fantasy and science fiction can perform and she is also considered to be a remarkable spinner of fantastic tales through which she can make the readers take note of the words and cultural assumptions. Through the lens of its narrator, Shevek, Le Guin crystallizes the difference between education and indoctrination in The Dispossessed. The aim of this study was to propose a critical analysis of indoctrination in the field of education and to analyze concepts of politics, ideology, culture, freedom, equality and their interrelationship with the concept of education. In the novel, both the Anarresti and the Urrasti’s educational means to educate their people were revealed. The analysis clarified some factors that might be unstable for any utopian community and even threatening for democratic and other values in a given society.
1. Why is the relationship between Geertz and Weber, assuming thatSantosConleyha
1. Why is the relationship between Geertz and Weber, assuming that they have one?What does “semiotic” mean? What could Geertz have in mind when he says that culture is “semiotic”? How does Geertz's notion of culture differ from that given above?
2. Who was John Ryle and why is he remembered? What is the point of Geertz’s long example, adapted from the work of Gilbert Ryle, where he discusses “twitches, winks, fake-winks, parodies, [and] rehearsals of parodies” (pp. 6-7)? How would Ryle's description of a wink differ from that of Geertz? How might these twitches, winks, and so on be analyzed if we understand the study of culture as an “experimental science”? How does our analysis change if we believe that the study of culture is “interpretive”?
3. Read the passage from Geertz’s field journal (pp. 7-9) again slowly, paying attention to detail. Describe what happens in in three or four sentences. What might Geertz mean at the end of the passage when he notes “how extraordinarily ‘thick’” even such an “elemental” ethnographic description must be? What are the implications of this “thickness” for the study of communication?
- __ ., ______ r-- _________ _
() I ,--h:: v'c.l fr re ( t 2:: . l q -r:-~
il,c ~~-( ,t +zcti(.>j td: C.i"-111,c/{_~)~ ---
} -· · - f[t; L_· " t"-l '-I . ' f'")lA... ') \ C . ,)
Chapter I /Thick
Description: Toward an
Interpretive Theory of
Culture·
I
In her book, Philosophy in a New Key, Susanne Langer remarks that
certain ideas burst. upon the intellectual landscape with a tremendous
force. They resolve so many fundamental problems at once that they
seem also to promise that they will resolve all fundamental problems,
clarify all obscure issues. Everyone snaps them up as the open sesame
of some new positive science, the conceptual center-point around which
a comprehensive system of analysis can be built. The sudden vogue of
such a grande idee, crowding out almost everything else for a while, is
due, she says, "to the fact that all sensitive and active minds turn at
once to exploiting it. We try it in every connection, for every purpose,
experiment with possible stretches of its strict meaning, with generaliza-
tions and derivatives."
After we have become familiar with the new idea, however, after it
has become part Qf our general stock of theoretical concepts, our expec-
4 THE INTERPRETATION OF CUL TURES
tations are bro_ught more into balance with its actual uses, and its exces-
sive popularity is ended. A few zealots persist in the old key-to-the-uni-
verse view of it; but less driven thinkers settle down after a while to the
problems the idea has really generated. They try to apply it and extend
it where it applies and where it is capable of extension; and they desist
where it does not apply, or cannot be extended. It becomes, if it was, in
truth, a seminal idea in the first place, a permanent and enduring part
of our intellectual armory. But it no longer has the grandiose, ...
1. Why is the relationship between Geertz and Weber, assuming thatBenitoSumpter862
1. Why is the relationship between Geertz and Weber, assuming that they have one?What does “semiotic” mean? What could Geertz have in mind when he says that culture is “semiotic”? How does Geertz's notion of culture differ from that given above?
2. Who was John Ryle and why is he remembered? What is the point of Geertz’s long example, adapted from the work of Gilbert Ryle, where he discusses “twitches, winks, fake-winks, parodies, [and] rehearsals of parodies” (pp. 6-7)? How would Ryle's description of a wink differ from that of Geertz? How might these twitches, winks, and so on be analyzed if we understand the study of culture as an “experimental science”? How does our analysis change if we believe that the study of culture is “interpretive”?
3. Read the passage from Geertz’s field journal (pp. 7-9) again slowly, paying attention to detail. Describe what happens in in three or four sentences. What might Geertz mean at the end of the passage when he notes “how extraordinarily ‘thick’” even such an “elemental” ethnographic description must be? What are the implications of this “thickness” for the study of communication?
- __ ., ______ r-- _________ _
() I ,--h:: v'c.l fr re ( t 2:: . l q -r:-~
il,c ~~-( ,t +zcti(.>j td: C.i"-111,c/{_~)~ ---
} -· · - f[t; L_· " t"-l '-I . ' f'")lA... ') \ C . ,)
Chapter I /Thick
Description: Toward an
Interpretive Theory of
Culture·
I
In her book, Philosophy in a New Key, Susanne Langer remarks that
certain ideas burst. upon the intellectual landscape with a tremendous
force. They resolve so many fundamental problems at once that they
seem also to promise that they will resolve all fundamental problems,
clarify all obscure issues. Everyone snaps them up as the open sesame
of some new positive science, the conceptual center-point around which
a comprehensive system of analysis can be built. The sudden vogue of
such a grande idee, crowding out almost everything else for a while, is
due, she says, "to the fact that all sensitive and active minds turn at
once to exploiting it. We try it in every connection, for every purpose,
experiment with possible stretches of its strict meaning, with generaliza-
tions and derivatives."
After we have become familiar with the new idea, however, after it
has become part Qf our general stock of theoretical concepts, our expec-
4 THE INTERPRETATION OF CUL TURES
tations are bro_ught more into balance with its actual uses, and its exces-
sive popularity is ended. A few zealots persist in the old key-to-the-uni-
verse view of it; but less driven thinkers settle down after a while to the
problems the idea has really generated. They try to apply it and extend
it where it applies and where it is capable of extension; and they desist
where it does not apply, or cannot be extended. It becomes, if it was, in
truth, a seminal idea in the first place, a permanent and enduring part
of our intellectual armory. But it no longer has the grandiose, ...
Seminário desenvolvido pelas discentes Michele Vieira e Maiara Soares, como avaliação parcial para conclusão da disciplina Modelos de Transportes do curso de Bacharelado em Urbanismo, 6º semestre, Universidade do Estado da Bahia (UNEB).
Being primarily a visual learner, I find that breaking information down and combining words with images helps me to learn and remember things more effectively. I made this ppt. to help me digest Foucault\'s \'Of Other Spaces\'. I hope it\'s of use to others.
AN ANTHROPOLOGIST WHO MAKES SENSE OF THE LIFE,
VALUES AND ORGANISATION OF TRADITIONAL CULTURES BY ANALYSING THE
SORTS OF CLOTHES THEY WEAR, THE SHAPE OF THE DWELLINGS THEY BUILD, AND
THE COLOURS, LINES AND TEXTURES OF THEIR DECORATIVE ART. ØSTUART HALL – A CULTURAL THEORIST WHO TAKES A SIMILAR APPROACH IN
ANALYSING CONTEMPORARY CULTURES: THEY ARGUE THAT THE WAY IN WHICH
VISUAL OBJECTS ARE PRODUCED AND DISPLAYED, AND WHAT COUNTS AS
BEAUTIFUL OR AS VALUABLE TELL US A GREAT DEAL ABOUT WHAT THAT SOCIETY’S
VALUES ARE, WHAT SORT OF MEANINGS (OR STORIES) ARE DOMINANT, AND WHO
HAS POWER IN THE COMMUNITY. ØHENRI LEFEBVRE – A THEORISTS OF SPATIALITY, ANALYSES VISUAL CULTURE AS
DATA THAT CAN BE USED TO EXPLAIN EVERYDAY LIFE. THE INTERIOR DESIGN AND
THE SCALE OF A HOME OR PUBLIC BUILDING, FOR EXAMPLE, GIVE CLUES TO THE
VALUE OF THE INDIVIDUALS WHO OCCUPY THOSE SPACES; THE DESIGN OF A MAP
CAN SHOW HOW A SOCIETY UNDERSTANDS SPACE AND DIMENSIAN ANTHROPOLOGIST WHO MAKES SENSE OF THE LIFE,
VALUES AND ORGANISATION OF TRADITIONAL CULTURES BY ANALYSING THE
SORTS OF CLOTHES THEY WEAR, THE SHAPE OF THE DWELLINGS THEY BUILD, AND
THE COLOURS, LINES AND TEXTURES OF THEIR DECORATIVE ART. ØSTUART HALL – A CULTURAL THEORIST WHO TAKES A SIMILAR APPROACH IN
ANALYSING CONTEMPORARY CULTURES: THEY ARGUE THAT THE WAY IN WHICH
VISUAL OBJECTS ARE PRODUCED AND DISPLAYED, AND WHAT COUNTS AS
BEAUTIFUL OR AS VALUABLE TELL US A GREAT DEAL ABOUT WHAT THAT SOCIETY’S
VALUES ARE, WHAT SORT OF MEANINGS (OR STORIES) ARE DOMINANT, AND WHO
HAS POWER IN THE COMMUNITY. ØHENRI LEFEBVRE – A THEORISTS OF SPATIALITY, ANALYSES VISUAL CULTURE AS
DATA THAT CAN BE USED TO EXPLAIN EVERYDAY LIFE. THE INTERIOR DESIGN AND
THE SCALE OF A HOME OR PUBLIC BUILDING, FOR EXAMPLE, GIVE CLUES TO THE
VALUE OF THE INDIVIDUALS WHO OCCUPY THOSE SPACES; THE DESIGN OF A MAP
CAN SHOW HOW A SOCIETY UNDERSTANDS SPACE AND DIMENSIAN ANTHROPOLOGIST WHO MAKES SENSE OF THE LIFE,
VALUES AND ORGANISATION OF TRADITIONAL CULTURES BY ANALYSING THE
SORTS OF CLOTHES THEY WEAR, THE SHAPE OF THE DWELLINGS THEY BUILD, AND
THE COLOURS, LINES AND TEXTURES OF THEIR DECORATIVE ART. ØSTUART HALL – A CULTURAL THEORIST WHO TAKES A SIMILAR APPROACH IN
ANALYSING CONTEMPORARY CULTURES: THEY ARGUE THAT THE WAY IN WHICH
VISUAL OBJECTS ARE PRODUCED AND DISPLAYED, AND WHAT COUNTS AS
BEAUTIFUL OR AS VALUABLE TELL US A GREAT DEAL ABOUT WHAT THAT SOCIETY’S
VALUES ARE, WHAT SORT OF MEANINGS (OR STORIES) ARE DOMINANT, AND WHO
HAS POWER IN THE COMMUNITY. ØHENRI LEFEBVRE – A THEORISTS OF SPATIALITY, ANALYSES VISUAL CULTURE AS
DATA THAT CAN BE USED TO EXPLAIN EVERYDAY LIFE. THE INTERIOR DESIGN AND
THE SCALE OF A HOME OR PUBLIC BUILDING, FOR EXAMPLE, GIVE CLUES TO THE
VALUE OF THE INDIVIDUALS WHO OCCUPY THOSE SPACES; THE DESIGN OF A MAP
CAN SHOW HOW A SOCIETY UNDERSTANDS SPACE AND DIMENSIAN ANTHROPOLOGIST WHO MAKES SENSE OF THE LIFE,
VALUES AND ORGANISATION OF TRADITIONAL CULTURES BY
Does language create consciousness? This presentation explores this assertion and possible ways of improving the presentation of technical information.
A Chimeric Utopia Torn Between Two Lands: Is Autonomy Under Quarantine in The...inventionjournals
Having written four collections of poetry, more than fifteen novels, short stories, and books for children, criticism, screenplays and edited anthologies, Ursula Le Guin is a renowned American science fiction writer. Le Guin’s works are considered to change the notions of what fantasy and science fiction can perform and she is also considered to be a remarkable spinner of fantastic tales through which she can make the readers take note of the words and cultural assumptions. Through the lens of its narrator, Shevek, Le Guin crystallizes the difference between education and indoctrination in The Dispossessed. The aim of this study was to propose a critical analysis of indoctrination in the field of education and to analyze concepts of politics, ideology, culture, freedom, equality and their interrelationship with the concept of education. In the novel, both the Anarresti and the Urrasti’s educational means to educate their people were revealed. The analysis clarified some factors that might be unstable for any utopian community and even threatening for democratic and other values in a given society.
1. Why is the relationship between Geertz and Weber, assuming thatSantosConleyha
1. Why is the relationship between Geertz and Weber, assuming that they have one?What does “semiotic” mean? What could Geertz have in mind when he says that culture is “semiotic”? How does Geertz's notion of culture differ from that given above?
2. Who was John Ryle and why is he remembered? What is the point of Geertz’s long example, adapted from the work of Gilbert Ryle, where he discusses “twitches, winks, fake-winks, parodies, [and] rehearsals of parodies” (pp. 6-7)? How would Ryle's description of a wink differ from that of Geertz? How might these twitches, winks, and so on be analyzed if we understand the study of culture as an “experimental science”? How does our analysis change if we believe that the study of culture is “interpretive”?
3. Read the passage from Geertz’s field journal (pp. 7-9) again slowly, paying attention to detail. Describe what happens in in three or four sentences. What might Geertz mean at the end of the passage when he notes “how extraordinarily ‘thick’” even such an “elemental” ethnographic description must be? What are the implications of this “thickness” for the study of communication?
- __ ., ______ r-- _________ _
() I ,--h:: v'c.l fr re ( t 2:: . l q -r:-~
il,c ~~-( ,t +zcti(.>j td: C.i"-111,c/{_~)~ ---
} -· · - f[t; L_· " t"-l '-I . ' f'")lA... ') \ C . ,)
Chapter I /Thick
Description: Toward an
Interpretive Theory of
Culture·
I
In her book, Philosophy in a New Key, Susanne Langer remarks that
certain ideas burst. upon the intellectual landscape with a tremendous
force. They resolve so many fundamental problems at once that they
seem also to promise that they will resolve all fundamental problems,
clarify all obscure issues. Everyone snaps them up as the open sesame
of some new positive science, the conceptual center-point around which
a comprehensive system of analysis can be built. The sudden vogue of
such a grande idee, crowding out almost everything else for a while, is
due, she says, "to the fact that all sensitive and active minds turn at
once to exploiting it. We try it in every connection, for every purpose,
experiment with possible stretches of its strict meaning, with generaliza-
tions and derivatives."
After we have become familiar with the new idea, however, after it
has become part Qf our general stock of theoretical concepts, our expec-
4 THE INTERPRETATION OF CUL TURES
tations are bro_ught more into balance with its actual uses, and its exces-
sive popularity is ended. A few zealots persist in the old key-to-the-uni-
verse view of it; but less driven thinkers settle down after a while to the
problems the idea has really generated. They try to apply it and extend
it where it applies and where it is capable of extension; and they desist
where it does not apply, or cannot be extended. It becomes, if it was, in
truth, a seminal idea in the first place, a permanent and enduring part
of our intellectual armory. But it no longer has the grandiose, ...
1. Why is the relationship between Geertz and Weber, assuming thatBenitoSumpter862
1. Why is the relationship between Geertz and Weber, assuming that they have one?What does “semiotic” mean? What could Geertz have in mind when he says that culture is “semiotic”? How does Geertz's notion of culture differ from that given above?
2. Who was John Ryle and why is he remembered? What is the point of Geertz’s long example, adapted from the work of Gilbert Ryle, where he discusses “twitches, winks, fake-winks, parodies, [and] rehearsals of parodies” (pp. 6-7)? How would Ryle's description of a wink differ from that of Geertz? How might these twitches, winks, and so on be analyzed if we understand the study of culture as an “experimental science”? How does our analysis change if we believe that the study of culture is “interpretive”?
3. Read the passage from Geertz’s field journal (pp. 7-9) again slowly, paying attention to detail. Describe what happens in in three or four sentences. What might Geertz mean at the end of the passage when he notes “how extraordinarily ‘thick’” even such an “elemental” ethnographic description must be? What are the implications of this “thickness” for the study of communication?
- __ ., ______ r-- _________ _
() I ,--h:: v'c.l fr re ( t 2:: . l q -r:-~
il,c ~~-( ,t +zcti(.>j td: C.i"-111,c/{_~)~ ---
} -· · - f[t; L_· " t"-l '-I . ' f'")lA... ') \ C . ,)
Chapter I /Thick
Description: Toward an
Interpretive Theory of
Culture·
I
In her book, Philosophy in a New Key, Susanne Langer remarks that
certain ideas burst. upon the intellectual landscape with a tremendous
force. They resolve so many fundamental problems at once that they
seem also to promise that they will resolve all fundamental problems,
clarify all obscure issues. Everyone snaps them up as the open sesame
of some new positive science, the conceptual center-point around which
a comprehensive system of analysis can be built. The sudden vogue of
such a grande idee, crowding out almost everything else for a while, is
due, she says, "to the fact that all sensitive and active minds turn at
once to exploiting it. We try it in every connection, for every purpose,
experiment with possible stretches of its strict meaning, with generaliza-
tions and derivatives."
After we have become familiar with the new idea, however, after it
has become part Qf our general stock of theoretical concepts, our expec-
4 THE INTERPRETATION OF CUL TURES
tations are bro_ught more into balance with its actual uses, and its exces-
sive popularity is ended. A few zealots persist in the old key-to-the-uni-
verse view of it; but less driven thinkers settle down after a while to the
problems the idea has really generated. They try to apply it and extend
it where it applies and where it is capable of extension; and they desist
where it does not apply, or cannot be extended. It becomes, if it was, in
truth, a seminal idea in the first place, a permanent and enduring part
of our intellectual armory. But it no longer has the grandiose, ...
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
In Jude 17-23 Jude shifts from piling up examples of false teachers from the Old Testament to a series of practical exhortations that flow from apostolic instruction. He preserves for us what may well have been part of the apostolic catechism for the first generation of Christ-followers. In these instructions Jude exhorts the believer to deal with 3 different groups of people: scoffers who are "devoid of the Spirit", believers who have come under the influence of scoffers and believers who are so entrenched in false teaching that they need rescue and pose some real spiritual risk for the rescuer. In all of this Jude emphasizes Jesus' call to rescue straying sheep, leaving the 99 safely behind and pursuing the 1.
2 Peter 3: Because some scriptures are hard to understand and some will force them to say things God never intended, Peter warns us to take care.
https://youtu.be/nV4kGHFsEHw
Discover various methods for clearing negative entities from your space and spirit, including energy clearing techniques, spiritual rituals, and professional assistance. Gain practical knowledge on how to implement these techniques to restore peace and harmony. For more information visit here: https://www.reikihealingdistance.com/negative-entity-removal/
Why is this So? ~ Do Seek to KNOW (English & Chinese).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
Exploring the Mindfulness Understanding Its Benefits.pptxMartaLoveguard
Slide 1: Title: Exploring the Mindfulness: Understanding Its Benefits
Slide 2: Introduction to Mindfulness
Mindfulness, defined as the conscious, non-judgmental observation of the present moment, has deep roots in Buddhist meditation practice but has gained significant popularity in the Western world in recent years. In today's society, filled with distractions and constant stimuli, mindfulness offers a valuable tool for regaining inner peace and reconnecting with our true selves. By cultivating mindfulness, we can develop a heightened awareness of our thoughts, feelings, and surroundings, leading to a greater sense of clarity and presence in our daily lives.
Slide 3: Benefits of Mindfulness for Mental Well-being
Practicing mindfulness can help reduce stress and anxiety levels, improving overall quality of life.
Mindfulness increases awareness of our emotions and teaches us to manage them better, leading to improved mood.
Regular mindfulness practice can improve our ability to concentrate and focus our attention on the present moment.
Slide 4: Benefits of Mindfulness for Physical Health
Research has shown that practicing mindfulness can contribute to lowering blood pressure, which is beneficial for heart health.
Regular meditation and mindfulness practice can strengthen the immune system, aiding the body in fighting infections.
Mindfulness may help reduce the risk of chronic diseases such as type 2 diabetes and obesity by reducing stress and improving overall lifestyle habits.
Slide 5: Impact of Mindfulness on Relationships
Mindfulness can help us better understand others and improve communication, leading to healthier relationships.
By focusing on the present moment and being fully attentive, mindfulness helps build stronger and more authentic connections with others.
Mindfulness teaches us how to be present for others in difficult times, leading to increased compassion and understanding.
Slide 6: Mindfulness Techniques and Practices
Focusing on the breath and mindful breathing can be a simple way to enter a state of mindfulness.
Body scan meditation involves focusing on different parts of the body, paying attention to any sensations and feelings.
Practicing mindful walking and eating involves consciously focusing on each step or bite, with full attention to sensory experiences.
Slide 7: Incorporating Mindfulness into Daily Life
You can practice mindfulness in everyday activities such as washing dishes or taking a walk in the park.
Adding mindfulness practice to daily routines can help increase awareness and presence.
Mindfulness helps us become more aware of our needs and better manage our time, leading to balance and harmony in life.
Slide 8: Summary: Embracing Mindfulness for Full Living
Mindfulness can bring numerous benefits for physical and mental health.
Regular mindfulness practice can help achieve a fuller and more satisfying life.
Mindfulness has the power to change our perspective and way of perceiving the world, leading to deeper se
4. CARTESIAN RATIONALISM
AND AUTONOMY
“One of the central theme, perhaps indeed
the central obsession, of Cartesian
rationalism is the aspiration for autonomy
[…]. [GELLNER,1999:3]
5. CARTESIAN
RATIONALISM
“Man makes himself, and he does
so rationally.
[GELLNER,1999:3]
6. CARTESIAN RATIONALISM
Cultural accumulation is irrational: it is a
blind process […]
[GELLNER,1999:3]
7. CARTESIAN RATIONALISM
What you have not made and tested
yourself, you cannot trust.
[GELLNER,1999:3]
8. CARTESIAN RATIONALISM
The unexamined inheritance of mere
custom and example, of the jetsam of
history, of the bank of custom of a culture,
can never satisfy the stringent rationalist
criteria.. [GELLNER,1999:3]
11. PROMETHEAN ASPIRATION AS AN
COSMIC EXILE
“To what extent can this Promethean
aspiration to autarchy and self-creation be
satisfied ? The answer is simple. It cannot.
[GELLNER, 1999:5]
12. PROMETHEAN ASPIRATION AS AN
EXILE COSMIC
!We cannot, as Descartes in effect planned and
desired, excogitate ourselves ex nihilo. We
cannot think up, from the recesses of our private
consciousness, both the criteria and the tools
required for the erection of a new conceptual
and cognitive edifice, destined no longer to be a
beholden to any prior history. [GELLNER,
1999:5]
13. COSMIC EXILE vs.
PROVIDENTIALISTS
Such an aspiration towards such a “cosmic
exile” is pervasive in the history of modern
Western thought. [GELLNER,1999:3]
[GELLNER, 1999:5]
14. COSMIC EXILE
the mith of a new king of culture
The Cosmic Exile the opting out of culture,
is impracticable. But it constitutes the
noble and wholly appropriate charter or
myth of a new kind of culture, a new
system of a distinctively Cartesian kind of
Custom and Example. Custom was not
transcended: but a new kind of custom
altogether was initiated. [GELLNER,
1999:5]
15. COSMIC EXILE
initiated and made possible na age
totally unprecendent
“The separation of referential cognition from
other activities, the systematic submission of
cognitive claim to a severely extra-social
centralized court of appeal, (under the slogan of
“clear and distinct ideas,’ or of “experience”) and
the establishment of a single currency of
reference, had burst open the limits of
knowledge. It initiated and made possible an
age of totally unprecedent, fabulous cognitive and
economic growth. Through its associated
technology, it brought the Malthusian age to an
end. Henceforth resources would, and generally
did, grow faster than population. [GELLNER,
1999:5]
16. COSMIC EXILE
initiated and made possible na age
totally unprecendent
Through its associated technology, it
brought the Malthusian age to an
end. Henceforth resources would,
and generally did, grow faster than
population. [GELLNER, 1999:5]
17. DESCARTES
Descartes was wrong in supposing that he could
liberate himself from culture, from custom and
example. The truth of the matter is that what
was emerging was a radically different new kind
of culture, a new custom which he helped
codify. But it was not simply one further
culture amongst others. It was new king,
and was built on wholly new principles.
All the same , it was a culture, rather than
a transcendence of all culture, as
Descartes had supposed. [GELLNER,
1999:6]
18. DESCARTES
A new king of society had engendered a
new species of compulsion
It had its own and distinctive compulsions,
and they too had their social roots, as
Weber taught. A new king of society had
engendered a new species of compulsion,
and it was in turn sustained by them [...]
under the guise of an account of the
human mind a such, they give us a
portrait, from the inside, of the unique
new kind of Custom and Example.
[GELLNER, 1999:6]
19. DESCARTES
The practice of scrutiny-by-doubt as an means of
conceptual purification
The practice of scrutiny-by-doubt, which Descartes
proposed as a means of conceptual purification, is in fact
an excellent customs procedure for vetting what could,
and what could not be granted an entry point into the
new culture […][GELLNER, 1999:6]
The logical compulsion which owes nothing to culture,
and which can consequently give us a vision of nature
valid for all cultures and rooted in none, are in the end
quite simple: the givenness of data, (present in
Descartes´ thought as the immediate availability of the
thinking substance to itself), plus the simple logical
principle that no generalisation incompatible with data
may be accepted. [GELLNER, 1999:6/7]
20. DESCARTES
a vision of nature valid for all cultures and rooted in none
The logical compulsion which owes nothing to
culture, and which can consequently give us a
vision of nature valid for all cultures and rooted
in none, are in the end quite simple: the
givenness of data, (present in Descartes´
thought as the immediate availability of the
thinking substance to itself), plus the simple
logical principle that no generalisation
incompatible with data may be accepted.
[GELLNER, 1999:6/7]
21. DESCARTES
The Crusoe Style of Cognition
“So the heroic erection of an entire world
by a single individual, the Crusoe style of
cognition, the use of naught but his own
and self-tested and self-produced
resources, is indeed impossible.
[GELLNER, 1999:7]
22. CRUSOE/DESCARTES
new man vs. new world
“How did we build this new world ? It was built
up by new men imbued by the Crusoe/Descartes
spirit. Robinson Crusoe was a man who carried
the essential part of his culture in himself and
could re-erect it on the island on his own. He
needs no complementary fellow-specialists,
whose zone of competence he is ritually or
legally barred from entering. In other words, all
the specialism of his culture employ the same
idiom, which he has mastered, and they are
open to him. [GELLNER, 1999:7]
23. DESCARTES
new king of culture, a new king of
epistemic constitution
“But the almost-as-heroic establishment of
a new king of culture, endowed with a
new king of epistemic constitution, was
possible, and it did take place. We were
bound to fail, but we were also bound to
try; and the effort bore magnificent fruit,
even if it was not all that the founder
Rationalist had proposed.. [GELLNER,
1999:7]
26. A RADICALLY NEW SOCIAL ORDER
“But to say this is not to reduce the
philosophical content of individualist
rationalism to its social role. GELLNER,
1999:7]
27. DESCARTES
the manner in which the new social
order works
This is not a sociologically reductionist
position. The philosophical content
genuinely illuminates the manner in which
the new social order works: it really is
individualist, and it is based on genuine
and cumulative knowledge. [GELLNER,
1999:7]
28. DESCARTES AND THE
RATIONALISTS CONTRADICTION
“ […] the wants to produce knowledge
from his own resources, and he also wants
it to refer to something objective.
[GELLNER, 1999:8]
29. RATONALISM
cognitive self-made man vs.pursuit
of transcendence
“A conspicuous feature of Rationalism was
its aspiration for cognitive self-reaction:
the rationalist desires to be a totally self-
made-man […]. […] The second closely
related and equally important, trait is the
pursuit of transcendence. [GELLNER,
1999:8]
30. RATONALISM
cognitive self-made man vs.pursuit
of transcendence
Rationalism unquestionably conceives
knowledge as the attainment of something
external and independent: it must not be
merely something which is, so to speak,
internally spawned by the organism. This
would seem to constitute a contradiction:
the rationalist wants to produce
knowledge from his own resources, and
he also wants it to refer to something
objective. But it is not. [GELLNER,
31. AUTONOMY VS. TRANSCEDENCE
“[…] So there is a kind of paradox: the
citizen of a rational order claims autonomy
precisely because the contents of his
knowledge, the cognitive claims he makes,
are totally independent of him. He did
not make it up: he found it. You might
have expected the opposite. You might
have expected the autonomous agent to
create this object. Not so. But the paradox
is only apparent. [GELLNER, 1999:8]
32. AUTONOMY VS. TRANSCEDENCE
a kind of paradox
“[…] So there is a kind of paradox: the
citizen of a rational order claims autonomy
precisely because the contents of his
knowledge, the cognitive claims he makes,
are totally independent of him. He did
not make it up: he found it. You might
have expected the opposite. You might
have expected the autonomous agent to
create this object. Not so. But the paradox
is only apparent. [GELLNER, 1999:8]
33. CARTESIAN/EMPRICIST METHOD
“They observe the rules of what may be called
Cartesian/empiricist method: separation of all
questions and issues and, second, the subjection
of all claims to tests of all questions and issues
and, second, the subjection of all claims to tests
not under their own control. This, in
conjunction with the strong implusion to
generality and order, seems to have engendered
a form of knowledge of astonishing power, and
one not linked to any cultural system.
[GELLNER, 1999, 8/9]
34. CARTESIAN/EMPIRICIST METHOD
It appears that if the world is to be knowable at
all, it will yield to this strategy alone. That it is
knowable at all, that it does surrender its secrets
to such a strategy, if to no other, is a miracle.
The question concerning why it should be such
a world cannot be answered by the deployment
of that strategy itself. As there is no other
method, it must remain a secret for us.
[GELLNER, 1999, 8/9]
36. COSMIC EXILE vs.
PROVIDENTIALISTS
“The Providentialists try to provide an
alternative to Cosmic Exile […] [GELLNER,
1999:5]
37. KARL MARX AND HOLY GHOST
An Providentialists
“Marx was one of the many
Providentialists: he could deride the
aspiration to stand outside society and to
tell it where to go. He could do so
because he believed that he had access to
knowledge concerning where it must go ..
[GELLNER, 1999:4]
38. KARL MARX AND HOLY GHOST
An Providentialists
“We could trust the World-Process, … we
can trust “revolutionising practice” , his
version of the Holy Ghost. [GELLNER,
1999:4]