Familiar / Strange
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Creative and Critical Thinking Spring 2010 assignment - take chosen object (comb) portray as familiar and then shift to strange (change in perception, medium, light, mood) and then from strange to familiar.
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What is it like to be a bat?
Thomas Nagel
[From The Philosophical Review LXXXIII, 4 (October 1974):
435-50.]
Consciousness is what makes the mind-body problem really intractable. Perhaps that is why current
discussions of the problem give it little attention or get it obviously wrong. The recent wave of
reductionist euphoria has produced several analyses of mental phenomena and mental concepts designed
to explain the possibility of some variety of materialism, psychophysical identification, or reduction.
1
But
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problem or the lightning-electrical discharge problem or the gene-DNA problem or the oak
tree-hydrocarbon problem, is ignored.
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unrelated examples of successful reduction will shed light on the relation of mind to brain. But
philosophers share the general human weakness for explanations of what is incomprehensible in terms
suited for what is familiar and well understood, though entirely different. This has led to the acceptance of
implausible accounts of the mental largely because they would permit familiar kinds of reduction. I shall
try to explain why the usual examples do not help us to understand the relation between mind and
body—why, indeed, we have at present no conception of what an explanation of the physical nature of a
mental phenomenon would be. Without consciousness the mind-body problem would be much less
interesting. With consciousness it seems hopeless. The most important and characteristic feature of
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explain it. And careful examination will show that no currently available concept of reduction is
applicable to it. Perhaps a new theoretical form can be devised for the purpose, but such a solution, if it
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- __ ., ______ r-- _________ _
() I ,--h:: v'c.l fr re ( t 2:: . l q -r:-~
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- __ ., ______ 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
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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
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‘But with regard to your main line of thought’ (I continued)
‘there occurs to me a difficulty that I shall just propose to
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too subtle and delicate a nature. Briefly, then, I very much
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Course 0837 assingment 1 roll no ce529580
The document defines various sources of knowledge including senses, intuition, authority, and reason. It discusses each source in detail and notes both strengths and limitations. The senses are described as the most important source but also prone to providing a useful rather than objective reality. Intuition can provide insights but often proves incorrect. Authority and reason can generate new knowledge but depend on initial facts being accurate. The document also defines educational research as a systematic process to improve education through applying scientific methods. It notes research can be exploratory, descriptive, or explanatory and discusses qualitative and quantitative methods.
What is it like to be 572 year old?
The document discusses imagining oneself as a 572-year-old engaged in various activities and scenarios. It explores:
1) Imagining oneself at 572 years old on a Sunday afternoon engaged in a leisure activity and then starting work on Monday.
2) The challenges of imagining oneself or one's environment at such an advanced age, and comparing it to imagining other ages such as 456 or 140 years old.
3) How collective cultural knowledge and examples like fictional characters can make imagining older ages easier by providing models or contexts to imagine within.
1. Why is the relationship between Geertz and Weber, assuming that
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?
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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 that
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, ...
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This document provides an analysis of intellectual dysfunction from a psychoanalytic perspective. It presents a two-point theory: 1) Intellectual inhibition arises from a relationship with a dominating, autocratic caretaker who impaired the child's development to serve their own narcissistic needs. 2) Intellectual blocking results as a defense against examining bad childhood experiences, especially with caretakers. This is illustrated through three case studies and discussed in the context of Object Relations theory. The document differentiates this perspective from other psychoanalytic viewpoints by arguing psychic disturbances stem from relationships with pathogenic objects throughout childhood, not just inadequate mothering in infancy.
Occultpowers
This document provides an overview of the eBook "Clairvoyance and Occult Powers" by Swami Panchadasi. It includes information about the author, release date, and language of the eBook. It also lists the table of contents which outlines 16 lessons about various occult and psychic phenomena such as telepathy, clairvoyance, psychometry, astral projection, and psychic influence. The lessons provide explanations of these phenomena and instructions for cultivating these abilities.
Crazy Futures I an exploration on the necessity of pushing your thinking past...
Don't merely consider what you think is plausible - recognise that you may not have the whole story on emerging changes, and that what's emerging may shatter the bounds of what's currently 'plausible'. Get creative, test assumptions, test values and worldviews.
First Enquiry David Hume 12 The sceptical philosophy‘But .docx
First Enquiry David Hume 12: The sceptical philosophy
‘But with regard to your main line of thought’ (I continued)
‘there occurs to me a difficulty that I shall just propose to
you without insisting on it, lest it lead into reasonings of
too subtle and delicate a nature. Briefly, then, I very much
doubt that it’s possible for a cause to be known only by its
effect (as you have supposed all through) or to be so singular
and particular that it has no parallel or similarity with any
other cause or object we have ever observed. It is only when
two kinds of objects are found to be constantly conjoined
that we can infer one from the other; and if we encountered
an effect that was entirely singular, and couldn’t be placed
in any known kind, I don’t see that we could conjecture
or infer anything at all concerning its cause. If experience
and observation and analogy really are the only guides we
can reasonably follow in inferences of this sort, both the
effect and the cause must have some similarity to other
effects and causes that we already know and have found
often to be conjoined with each other. I leave it to you to
think through the consequences of this principle. I shall
merely remark that, as the antagonists of Epicurus always
suppose that the universe, an effect that is quite singular
and unparalleled, is proof of a god, a cause no less singular
and unparalleled, your reasonings about this seem at least
to merit our attention. There is, I admit, some difficulty in
grasping how we can ever return from the cause to the effect,
and by reasoning from our ideas of the cause infer anything
new about the effect.’
Section 12: The sceptical philosophy
Philosophical arguments proving the existence of a god and
refuting the fallacies of atheists outnumber the arguments
on any other topic. Yet most religious philosophers still
disagree about whether any man can be so blinded as to
be an atheist. How shall we reconcile these contradictions?
The knights-errant who wandered about to clear the world
of dragons and giants never had the least doubt that these
monsters existed!
The sceptic is another enemy of religion who naturally
arouses the indignation of all religious authorities and of
the more solemn philosophers; yet it’s certain that nobody
ever met such an absurd creature ·as a sceptic·, or talked
with a man who had no opinion on any subject, practical
or theoretical. So the question naturally arises: What is
meant by ‘sceptic’? And how far it is possible to push these
philosophical principles of doubt and uncertainty?
Descartes and others have strongly recommended one
kind of scepticism, to be practised in advance of philosophy
or any other studies. It preserves us, they say, against
error and rash judgment. It recommends that we should
doubt not only all our former opinions and principles but
also our very faculties. The reliability of our faculties, these
philosophers say, is something we must be assured of by a
chain of reasoning, deduced fr ...
Mystical Claims and Embodied Knowledge -- 2013 itc slides tom murray
Mystical Claims and Embodied Knowledge -- 2013 itc slides tom murray2013 ITC Integral Theory Conference
This document discusses mystical and metaphysical claims and beliefs. It provides examples of mystical statements from figures like Ken Wilber and Dr. Bronner. It then examines some issues with mystical and metaphysical claims, such as the tendency to conflate what is good with what is real, and the potential for faulty logic. The document argues that embodiment, fallibility, and cognitive biases should encourage caution and reflection regarding absolute or foundational claims about reality that cannot be scientifically proven.Philosophy of-the-human-person
This presentation was created by Mr. Robert Mayonilla, a professor of Ateneo de Zamboanga University, Philosophy Department.
Kruger-Duning effect.pptx
The Dunning-Kruger effect is a cognitive bias where people with limited abilities in a domain greatly overestimate their competency. It occurs because the skills needed to be competent are also needed to recognize one's own incompetence. As a result, incompetent people fail to recognize actual skill levels and mistakes. The effect stems from a "dual burden" where incompetence deprives people of the ability to realize how little they actually know.
Thinking fast and slow by daniel kahnman
1. Experts develop intuition through recognition, where familiar cues in a new situation activate stored memories to provide an answer. However, expert predictions are often no better than chance.
2. Statistical thinking requires considering categories and groups, rather than individual cases, but people tend to apply causal reasoning inappropriately.
3. Anchoring effects, availability heuristic, and representativeness heuristic cause people to make judgments based on ease of recall or single features matching a prototype, rather than objective analysis.
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Familiar / Strange
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- 2. STRANGE ASSIGNMENT: Familiar à Strange / Strange à Familiar documentation of an object
- 3. thoughts upon investigation in this project i decided to focus on perception - on a macro level - both visible and invisible to the human eye. this lead to a discovery that even ordinary objects show great complexity on a functional and scientific level. altering your state of mind or instating a new mind set - with the possible aid of technology - can broaden horizons, procure greater ideas and ultimately help attain a greater sense of appRE- CIATION for the world around us.
- 4. familiar à strange 1 of 2 FAMILIARITY DE- RIVED FROM A COMMONL USED Y OBJECT additional thoughts simply recog- consider: human a weapon, a nized: the comb. exstinction and fragment of some almost cave-man future civiliza- creature’s like in its form tions rediscover- internal struc- and uncompli- ing relics of the ture, or perhaps cated function. past. the comb: a dead communi- what could it be? cations device?
- 5. FAMILIAR [fuh-mil-yer]: –adjective 1. commonly or generally known or seen: a familiar sight. 2. well-acquainted; thoroughly conversant: to be familiar with a subject. 3. informal; easygoing; unceremonious; unconstrained: to write in a familiar style. 4. closely intimate or personal: a familiar friend; to be on familiar terms. 5. unduly intimate; too personal; taking liberties; presuming: The duchess disliked familiar servants. 6. domesticated; tame. 7. of or pertaining to a family or household.
- 6. familiar à strange 2 of 2 STRANGENESS RESUL TING FROM EXCESSIVE UTILITY additional thoughts grotesque: a consider: can macro shots often seemingly simple known elements lead to a question- tool can be ex- in the composi- ing of the larger ploited to a point tion lead to a picture. does of disgusting probable conclu- simply examining strangeness re- sion of subjects an object closely sulting in un- interacting? disrupt the nat recognition. -ural recogntion of it?
- 9. SOMETHING STRANGE INTO SOMETHING F AMIL- IAR, TO ME, REALLY LIES WITHIN A DEEPER EXAMINA- TION OF THAT THING.
- 10. strange à familiar 1 of 2 STRANGENESS DUE TO A LACK OF KNOWLEDGE additional thoughts strange: this bit consider: what’s but to a biochem- of information is strange to one ist or scientist it useless and person may be is obviously the unrecognizable familiar to molecular to the untrained another and vice structure of pure eye - obviously a versa. this polyethylene the formula it’s molecular base for the meaning falls structure means plastic of the short nothing to me - object.
- 11. STRANGE [streynj]: –adjective 1. unusual, extraordinary or curious; odd; queer: a strange remark to make. , 2. estranged, alienated, etc., as a result of being out of one's natural environment. 3. situated, belonging, or coming from outside of one's own locality; foreign. 4. outside of one's previous experience; hitherto unknown; unfamiliar . 5. unaccustomed to or inexperienced in; unacquainted (usually fol. by to). 6. distant or reserved; shy .
- 12. “IT IS ONE OF THE COMMONEST OF MISTAKES TO CONSIDER THAT THE LIMIT OF OUR POWER OF PERCEPTION IS ALSO THE LIMIT OF ALL THERE IS TO PERVIEVE.”
- 13. C.W. LEADBEATER
- 14. strange à familiar 2 of 2 RECOGNITION GAINED FROM A CHANGE IN PERSPECTIVE additional thoughts familiar: chang- consider: former and familiarity. ing perspective knowledge, a being able to see or context often canny eye, per- with an extended can change the sonal experience vista of open-ness meaning or or understanding can often times familiarity to can drastically completely certain individu- change percep- change all als. tion, recognition- preconceieved notions.
- 17. all images taken by lottie m. anderson book produced spring 2010 for creative and critical thinking molecular structure referenced from: “Handbook of Polyethylene: Structures: Properties, and Applications” by andrew peacock