11 Matching Annotations
  1. Apr 2022
    1. One way of being anti-anti-utopian is to be utopian. It’s crucial to keep imagining that things could get better, and furthermore to imagine how they might get better.

      This is where optimism will come into pay. If you say and believe things will get better, then you can keep hope alive. I'll use inflation for example. Inflation has had a negative effect on a lot of our lives (nothing too horrible, but its still pretty uncomfortable), but its still best to believe that the economy will get better. In terms of being a utopian, I agree and I believe picturing better things for the world will motivate change and influence others to possibly help a situation be better.

    2. “Or maybe we should just give up entirely on optimism or pessimism—we have to do this work no matter how we feel about it.”

      Optimism is necessary for a positive outcome and gives a situation hope; without it there is only negativity. If you remove optimism and pessimism I believe you will have no motive for anything, so I don't agree with this mindset.

    3. Together the two views combine and pop into a vision of History, extending magically into the future. By that definition, dystopias today seem mostly like the metaphorical lens of the science-fictional double action

      I believe that this applies to dystopian literature mainly, because some literature about dystopias has either a message (or warning) about how human behavior is and what will happen if things never change.

    4. Dystopias are the flip side of utopias.

      This quote brings me back to the first weeks of class to when we were defining what a dystopia is and what are examples of it. I feel like we have no choice, but to live in a dystopian world because an utopia is perfect and our world can never be perfect; however, we still have a world that is close to a utopia, but not an actual pure utopia.

  2. Feb 2022
    1. that is, more than anyone else except for a few otherswhom they value because of their fame or because theiragreement with •them. It’s just a fact about human naturethat however much a man may acknowledge many others tobe more •witty, or more •eloquent, or more •learned than heis, he won’t easily believe that many men are as •wise as heis; for he sees his own wisdom close up, and other men’s ata distance.

      A person can be amazed and fixated on a person's talent, set of skills, philosophy, etc., but what tends to happen is they try to achieve similar things to the person that they know is ahead of them and as a result, they will think because they are progressing and thinking more towards their goal, then others are not up to par with them. It can lead to arrogance, but this is something that can happen unintentionally.

    2. As for •strength of body:the weakest man is strong enough to kill the strongest, eitherby a secret plot or by an alliance with others who are in thesame danger that he is in.

      Those who have physical strength does not mean they have superiority or natural given dominance. What a person lacks physically they can make up for mentally. A man with a well thought plan or the skillset to think strategically can come out on top against anyone who's main asset is bodily strength.

    1. Nevertheless, even though political regimes can be overthrown, and ideologies can becriticized and disowned, behind a regime and its ideology there is always a way ofthinking and feeling, a group of cultural habits, of obscure instincts and unfathomable

      I agree that ideas that were introduced in movements never truly die because some groups or individuals will take them and revive them or build on them because of their own desires to change something or think a certain way.

    2. For Ur-Fascism, however, individuals as individuals have no rights, and thePeople is conceived as a quality, a monolithic entity expressing the Common Will. Sinceno large quantity of human beings can have a common will, the Leader pretends to betheir interpreter. Having lost their power of delegation, citizens do not act; they are onlycalled on to play the role of the People. Thus the People is only a theatrical fiction

      I can see a connection to 1984 with this. Nobody in either situations have any rights, not even the right to think for themselves. The party stripped that away and Ur-fascism does the same thing according to Eco.

    3. Mussolini did not have any philosophy: hehad only rhetoric. He was a militant atheist at the beginning and later signed theConvention with the Church and welcomed the bishops who blessed the Fascist pennants.

      Pointing out that Mussolini's lack of philosophy is key because he made a lot of his points and persuaceve action through the speeches that he delivered. He had a violent nature and only supported any idea or thing that supported his Fascist way of ruling, such as only allowing bishops who welcomed fascism.

  3. Jan 2022
    1. t was discovered that a person becomes neurotic because he cannot tolerate the amount of frustration which society imposes on him in the service of its cultural ideals, and it was inferred from this that the abolition or reduction of those demands would result in a return to possibilities of happiness.

      I view this statement to be saying that a person become unstable when they are forced to fulfill duties in society such as following certain standards of living, standards of religion, and many others ideal things. The forceful nature of trying get an individual to conform or comply to the way a society is can take a toll on a person's behavior or mental being. I am not suggesting that a person disregard their responsibilities in a society, but only pointing out that the things in a society that a person doesn't necessarily connect with, such as a status quo for something, shouldn't be forced upon that person and when they are not forced or pressured, then they will have a good chance of being in a happy space again.

    1. But "highly visible" social groups such as Blacks or women are different from aggregates, or mere "combinations of people" (see French, 1975; Fried­man and May, 1985; May, 1987, chap. 1). A social group is defined not pri­marily by a set of shared attributes, but by a sense of identity. What defines Black Americans as a social group is not primarily their skin color; some per­sons whose skin coior is fairly light, for example, identify themselves as Black. Though sometimes objective attributes are a necessary condition for classify­ing oneself or others as belonging to a certain social group, it is identification with a certain social status, the common histor y that social status produces, and self-identification that define the group as a group.

      This part of the reading sticks out to me because its highlights how certain groups that experience oppression are not just thrown into the entire mix of oppressed groups. Black people have an identity that's unique to them and its not just because they are black, but the composition of their culture and, of great importance, their history. In context, some social groups are deeper than appearance, but its rather the composition of history, social customs, and other factors that makes them unique and give them their identity