hey believe,with good reason,thatif ind i v i d u a l l i b e r t y i s a n u l t i m a t e e n d f o r h u man beings,-non'should be deprivei of it by others; least of all that some shouldenjoy it at the expenseof others
This is why he's on the street. Western liberal thinking asserts this man's individual liberty, and he shouldn't be 'deprived of it by others'.
what troubles the consciencesof western liberalsis not, I think,the belie{ that the freedom that men seekdiffers accordingto theirsocial or economic conditions,but that the minority who possessithave gained it by exploiting, or, at lea.st,averting their gaze from'ih. u"r, maiority who do not.
I am free regardless of the homeless man's freedom.
And so, in colonialcircumstances, the bard could become symptomatic and symbolic of theeducation of Africans and Caribbeans into a passive, subservient rela-tionship to dominant colonial culture
Point C
The pressing horrors of the Madagascan crisis prompted Mannonito find a new significance for The Tempest, encouraging him to weave areading of Shakespeare's poetic drama through his reading of the incipientdrama of decolonization
Point A and C, Point A in that it is understood differently by someone; Point C in that it highlights the relevancy of the decolonial reading of The Tempest to the world today.
When the man-monster, brutalised by long continued torture, be-gins, 'This island's mine, by Sycorax my mother, which thou takestfrom me', we have the whole case of the aboriginal against aggressivecivilisation dramatised before us. I confess I felt a sting of con-science-vicariously suffered for my Rhodesian friends, notablyDr. Jameson-when Caliban proceeded to unfold a similar caseto that of the Matebele
"it services decolonialism by possibly enganging within the reader a sense of empathy for caliban"
Ironically, it was Beerbohm Tree's unabashedly jingoistic productionof The Tempest in 1904 that elicited the first recorded response to thplay in anti-imperial terms, as one member of the audience assimilatethe action to events surrounding the Matabele uprising in
This has been happening for a long time (seeing the play through colonialist lens). This was picked up by an audience member, which is evidence that it isn't a forced narrative of the play, it's a natural point of understanding.
Rereading The Tempest in the politicalatmosphere of 1962, he was discomfited by his recognition of the Prosperoin himself. Circumstances had altered: "While many of us today find wedislike in Prospero things we dislike in ourselves, our fathers admiredhim without question and so indeed did my generation until lately" (PM,p. 92).
Another example of the natural colonial understanding of The Tempest.
ed. What the colonial subjects sought was the paradoxifreedom of secure dependence rather than any autonomous, self-determining freedom. This assumption clearly shaped Mannoni's skepticismabout the Madagascans' desire, let alone their capacity, to achieve nationindependen
In line with Prospero's superiority and caliban's inferiority (inability to reclaim his island).
ons. Mannoni found the Madagascans, on the othhand, to be marked by a Caliban complex, a dependence on authoripurportedly characteristic of a people forced out of a secure "tribasociety and into the less stable, competitively edged hierarchies of a semWesternized exist
The play perfectly encapsulated events that were taking place at the time. Colonizers/colonized relationship could be explained with Prospero/caliban relationship.
YouTube videos playeda central role in forming their initial beliefs in chemtrails
youtube is very persuasive medium of information transfer
In their view,they are conducting their own experiments and trusting theevidence of their eyes, while the rest of us are guilty of naivelysimply believing what we are told.how does the internet change how we think?105https://doi.org/10.1017/9781108780704.005 Published online by Cambridge University Press
Us vs them. The divisiveness that the internet has brought about.
So, under a banner of power tothe people and to the Bible,
a populist approach
The internetis particularly good at fostering non-standard beliefs,because people who share assumptions can find oneanother.
Quanon, flat-earthers, schizophrenics, alternative thinkers
What the community of scientists agree on isour best attempt at what “is true,” and is continually revisedover time in response to new evidence
Truth is what the current best argument for the truth is.
When encountering new information, the associated perception is not external stimulus-driven but is created according to the pre-existing knowledge structures. Thus, the subsequent responses are shaped by the extent to which new information conforms to expectations derived from one's knowledge structure
How people feel about the new movie is determined by the old movies. It determined people's excitement levels.
The relation of this to echo-chambers – past experiences affect the interpretation of new stimulus which can create communities of bias that rely on each other for specific information.
the cycle of information seeking
'knowlege-building discourse"
the relationship amongst the information contained within papers, existing DBs and online resources is negligible.
Merging all of this information can help us come to better answers as it combines user-input and research.
It’s important for Wikipedia to remain a human-written knowledge source
thesis
But it seems to me that rumors of the imminent “death of Wikipedia” at the hands of generative A.I. are greatly exaggerated. Sure, the implementation of A.I. technology will undoubtedly alter how Wikipedia is used and transform the user experience. At the same time, the features and bugs of large language models, or LLMs, like ChatGPT intersect with human interests in ways that support Wikipedia rather than threaten it.
the thesis of the article