19 Matching Annotations
  1. Jul 2024
    1. Lucy Calkins Retreats on Phonics in Fight Over Reading Curriculum by Dana Goldstein

      Not much talk of potentially splitting out methods for neurodivergent learners here. Teaching reading strategies may net out dramatically differently between neurotypical children and those with issues like dyslexia. Perceptual and processing issues may make some methods dramatically harder for some learners over others, and we still don't seem to have any respect for that.

      This example is an interesting one of the sort of generational die out of old ideas and adoption of new ones as seen in Kuhn's scientific revolutions.

  2. Nov 2023
    1. “The schools we go to are reflections of the society that created them. Nobody is going to give you the education you need to overthrow them. Nobody is going to teach you your true history, teach you your true heroes, if they know that that knowledge will help set you free.” ― Assata Shakur, Assata: An Autobiography
  3. Nov 2022
  4. Oct 2022
    1. Regarding his work on the sciences, Blumenberg did not facilitate hisreception within the Anglophone tradition by engaging much with it. Hemay have initiated the translation of The Structure of Scientific Revolutionsinto German,

      Hans Blumenberg didn't engage much with the Anglophone world of science outside of initiating the translation of Thomas Kuhn's The Structure of Scientific Revolutions into German.

  5. Jul 2022
    1. During the seventeenth century, this associative view vanished and was replaced by more literallydescriptive views simply of the thing as it exists in itself.

      The associative emblematic worldview prevalent prior to the seventeenth century began to disappear within Western culture as the rise of the early modern period and the beginning of the scientific revolution began to focus on more descriptive modes of thought and representation.


      Have any researchers done specific work on this shift from emblematic to the descriptive? What examples do they show which support this shift? Any particular heavy influences?

      This section cites:<br /> William B. Ashworth, Jr. “Natural History and the Emblematic World View,” in Reappraisals of the Scientific Revolution, David C. Lindberg and Robert S. Westfall, eds #books/wanttoread<br /> which could be a place to start.


      Note that this same shift from associative and emblematic to descriptive and pedantic coincides not only with the rise of the scientific revolution but also with the effects of rising information overload in a post-Gutenberg world as well as the education reforms of Ramus (late 1500s) et al. as well as the beginning of the move away from scholasticism.


      Is there any evidence to support claims that this worldview stemmed from pagan traditions and cultures and not solely the art of memory traditions from ancient Greece? Could it have been pagan traditions which held onto these and they were supplemented and reinforced by ecclesiastical forces which used the Greek traditions?


      Examples of emblematic worldview: - particular colors of flowers meant specific things (red = love, yellow = friendship, etc.) We still have these or remants - Saints had their associative animals and objects - anniversary gifts had associative meanings (paper, silver, gold, etc.) We still have remnants of these things, though most are associated with wealth (gold, silver, platinum anniversaries). When did this tradition actually start? - what were the associative meanings of rabbits, turtles, and other animals which appear frequently in manuscript marginalia? (We have the example of the bee (Latin: apes) which where frequently used this way as being associated with the idea of imitation.) - other broad categories?

  6. May 2022
    1. I think it may have been the British Library interview in which Wengrow says something like, you know, no one ever challenges a new conservative book and says, so and so has just offered a neoliberal perspective on X. But when an anarchist says something, people are sure to spend most of their time remarking on his politics. I think it's relevant that G&W call out Pinker's cherry-picking of Ötzi the ice man. They counter this with the Romito 2 specimen, but they insist that it is no more conclusive than Ötzi. So how does a challenging new interpretation gain ground in the face of an entrenched dominant narrative?

      This sentiment is very similar to one in a recent lecture series I'd started listening to: The Modern Intellectual Tradition: From Descartes to Derrida #.

      Lawrence Cahoone specifically pointed out that he would be highlighting the revolutionary (and also consequently the most famous) writers because they were the ones over history that created the most change in their field of thought.

      How does the novel and the different manage to break through?

      How does this relate to the broad thesis of Thomas S. Kuhn's The Structure of Scientific Revolutions?


      The comment Wengrow makes about "remarking on [an anarchist's] politics" as a means of attacking their ideas is quite similar to the sort of attacks that are commonly made on women. When female politicians make relevant remarks and points, mainstream culture goes to standbys about their voice or appearance: "She's 'shrill'", or "She doesn't look very good in that dress." They attack anything but the idea itself.

  7. Apr 2022
    1. Even if the Speculum was copied only in parts, Vincent of Beauvais exposed the reader to multiple opinions on any topic he discussed. Neither the concordance nor the encyclo-pedic compendium resolved the textual difficulties or contradictions that they helped bring to light. Vincent explicitly left to the reader the task of reaching a final conclusion amid the diversity of authoritative opinions that might exist on a question: “I am not unaware of the fact that philosophers have said many contradictory things, especially about the nature of things. . . . I warn the reader, lest he perhaps be horrified, if he finds some contradictions of this kind among the names of diverse authors in many places of this work, especially since I have acted in this work not as an author, but as an excerptor, that I did not try to reduce the sayings of the philosophers to agreement but report what each said or wrote on each thing; leaving to the judgment of the reader to decide which opinion to prefer.”161

      Interesting that Vincent of Beauvais indicates that there were discrepancies between the authors, but leaves it up to the reader to decide for themself.

      What would the reader do in these cases in a culture before the scientific method and the coming scientific revolutions? Does this statement prefigure the beginning of a cultural shift?

      Are there other examples of (earlier) writers encouraging the the comparison of two different excerpts from "expert" or authoritative sources to determine which should have precedence?

      What other methods would have encouraged this sort of behavior?

  8. Mar 2022
    1. There are some additional interesting questions here, like: how do you get to the edge quickly? How do you do that across multiple fields? What do you do if the field seems misdirected, like much of psychology?
      1. How do you get to the edge quickly?

      I think this is where literature mapping tools come in handy. With such a tool, you can see how the literature is connected and which papers are closer to the edge of understanding. Some tools on this point include Connected Papers, Inciteful, Scite, Litmaps, and Open Knowledge Maps.

      1. How do you do that across multiple fields?

      I think this requires taking an X-disciplinary approach that teeters on multiple disciplines.

      1. What do you do if the field seems misdirected, like much of psychology?

      Good question. It is hard to re-orient a field unless you can find a good reason (e.g., a crisis) for a paradigm shift. I think Kuhn's writing on [The Structure of Scientific Revolutions(https://www.uky.edu/~eushe2/Pajares/Kuhn.html) may be relevant here.

    1. Indigenous scholars conducting scientific research combine formalacademic training and a personal lived experience that bridgesIndigenous and Western ways of knowing. In the United States andCanada, this concept is called Etuaptmumk, meaning ‘Two-EyedSeeing’. Etuaptmumk comes from the Mi’kmaw language of easternCanada and Maine, and was developed by Elders Dr Albert Marshalland Murdina Marshall.

      Developed by Elders Dr. Albert Marshall and Murdina Marshall, the Mi'kmaw word Etuaptmunk describes the concept of "Two-Eyed Seeing". It is based on the lived experience of Indigenous peoples who have the ability to see the world from both the Western and Indigenous perspectives with one eye on the strengths of each practice.


      The idea behind Etuaptmunk is designed and geared toward Western thinkers who place additional value on the eyes and literacy. Perhaps a second analogy of "Two-Eared Hearing" might better center the orality techniques for the smaller number of people with lived experiences coming from the other direction?

      These ideas seem somewhat similar to that of the third culture kid.

    1. Immersion in previous work may bia s creativity and limit imagination if users cannot break free from tradition.

      Being bound in the shackles of prior traditions and even one's own work can be stifling for future creativity and the expansion of our imaginations.

      Link to the scientific revolution thesis of Thomas Kuhn.

    2. Creativity occurs when a person, using the symbols of a given domain ... has a new idea or sees a new pattern, and when this novelty is selected by the appropriate field for inclusion in the relevant domain. The next generation will encounter that novelty as part of the domain they are exposed to, and if they are creative, they in turn will change it further.

      —Mihalyi Csikszentmihalyi

  9. Oct 2020
    1. hanks to a Facebook page, perhaps for the first time in history, an in-ternet user could click yes on an electronic invitation to a revolution
    1. I n 1790, Haiti’s enslavers saw the Declaration of t he Rights of Man (Article 1: “Men are born and remain free and equal in rights”) as a green light f or t heir i ndependence drive and for t heir demands for new trade relations t o increase their wealth. F ree and affluent bira-cial activists numbering almost 3 0,000 (slightly less t han the White population) started driving for t heir civil r ights. Close to half a mil-lion enslaved Africans, who were producing about half t he world’s sugar and coffee i n the most profitable European colony in the world, heard these curious cries f or r ights and liberty among the i sland’s f ree people. On August 22, 1791, enslaved Africans revolted, i nspired in more ways t han one by Vodou priest Dutty Boukman. They emerged as t he fourth faction in the civil war between White royalists, White independence seekers, and free biracial a ctivist
  10. Nov 2018
    1. peoples rising up and shaking off aging autocracies, modes of rule on which history had already seemingly rendered its verdict long before, seemed unstoppable, even irreversible.

      Hidden here, though I highly suspect she'll cover it later, there is a huge value to the building and maintenance of institutions with respect to government and building into the future.

    2. As regime after regime fell, the world watched transfixed, glued to the social media feeds of thousands of young people from the region who had taken to tweeting, streaming, and reporting from the ground.

      I'm reminded of Gil Scott-Heron's seminal 1970 song The Revolution Will Not Be Televised

      https://www.youtube.com/watch?v=vwSRqaZGsPw

  11. Mar 2017
    1. The ability to assemble ourselves quickly into groups capable of concentrating everyone's focus on a problem without the difficulties and consequences of bringing the participants together physically would seem to be the genuine successor to flight in anyone's register of the most important technological developme

      The importance of assembling people together ~= flight in importance

  12. Oct 2016
  13. Apr 2016
  14. Feb 2016
    1. p. 95 "For nearly all of recorded history, we human beings have lived our lives isolated inside tiny cocoons of information. The most brilliant and knowledgeable of our ancestors often had direct access to only a tiny fraction of human knowledge. Then in the 1990s and 2000s, over a period of just two decades, our direct access to knowledge expanded perhaps a thousandfold. At the same time, a second, even more important expansion has been going on: an expansion in our ability to find meaning in our collective knowledge."