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writers such as Chillingworth had argued that human understanding was limited,
Locke tries to determine what those limits are
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John Locke - 0 views
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"Though the familiar use of the Things about us, takes off our Wonder; yet it cures not our Ignorance."
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We can, he thinks, know with certainty that God exists. We can also know about morality with the same precision we know about mathematics, because we are the creators of moral and political ideas
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Locke gives us a theory of natural law and natural rights which he uses to distinguish between legitimate and illegitimate civil governments, and to argue for the legitimacy of revolt against tyrannical governments.
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Communist Manifesto (Chapter 3) - 0 views
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disastrous effects of machinery and division of labour
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It proclaimed the German nation to be the model nation
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The Socialistic bourgeois want all the advantages of modern social conditions without the struggles and dangers necessarily resulting therefrom. They desire the existing state of society, minus its revolutionary and disintegrating elements. They wish for a bourgeoisie without a proletariat.
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the concentration of capital and land in a few hands; overproduction and crises; it pointed out the inevitable ruin of the petty bourgeois and peasant, the misery of the proletariat, the anarchy in production, the crying inequalities in the distribution of wealth, the industrial war of extermination between nations, the dissolution of old moral bonds, of the old family relations, of the old nationalities.
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It Didn't Start With Einstein - 0 views
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Here is an article about einstein in the context of the modernist movement. It is written in response to Time magazine's suggestion that einstein kicked off artistic and moral relativism. the author disagrees with this statement. It is a good article to understand einstein in the greater context of modernism.
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Theories of Religion in Early 20th Century Psychology@Everything2.com - 0 views
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Freud believed humanity is moving through three stages of development: Tribal, Religious, Scientific. He believed society would eventually cast off the unnecessary and unfounded ideals of religion in trade for the exactitudes and truth offered by the scientific method.
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Unlike Sigmund Freud, who believed religion to be an illusory wish fulfillment for the weak minded, Carl Jung advocated religion as an indispensable part of an individual's psychological development. Jung viewed the mind as having three components: the ego, the personal unconscious, and the collective unconscious. Freud's vision of the mind did not include a collective unconscious. Instead, Freud proposed a moral super-ego, which grew to become the mind's administrator according to a learned sense of morality. Jung believed the self-actualizing properties of Freud's super ego pre-exist in the mind as a collective unconscious which is to be discovered through introspection as opposed to learned from experience.
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Twitter, Facebook, and social activism : The New Yorker - 2 views
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This is in many ways a wonderful thing. There is strength in weak ties, as the sociologist Mark Granovetter has observed. Our acquaintances—not our friends—are our greatest source of new ideas and information. The Internet lets us exploit the power of these kinds of distant connections with marvellous efficiency. It’s terrific at the diffusion of innovation, interdisciplinary collaboration, seamlessly matching up buyers and sellers, and the logistical functions of the dating world. But weak ties seldom lead to high-risk activism.
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The evangelists of social media don’t understand this distinction; they seem to believe that a Facebook friend is the same as a real friend and that signing up for a donor registry in Silicon Valley today is activism in the same sense as sitting at a segregated lunch counter in Greensboro in 1960.
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Boycotts and sit-ins and nonviolent confrontations—which were the weapons of choice for the civil-rights movement—are high-risk strategies. They leave little room for conflict and error. The moment even one protester deviates from the script and responds to provocation, the moral legitimacy of the entire protest is compromised.
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A networked, weak-tie world is good at things like helping Wall Streeters get phones back from teen-age girls.
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These events in the early sixties became a civil-rights war that engulfed the South for the rest of the decade—and it happened without e-mail, texting, Facebook, or Twitter.
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“It is time to get Twitter’s role in the events in Iran right,” Golnaz Esfandiari wrote, this past summer, in Foreign Policy. “Simply put: There was no Twitter Revolution inside Iran.”
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The cadre of prominent bloggers, like Andrew Sullivan, who championed the role of social media in Iran, Esfandiari continued, misunderstood the situation. “Western journalists who couldn’t reach—or didn’t bother reaching?—people on the ground in Iran simply scrolled through the English-language tweets post with tag #iranelection,” she wrote. “Through it all, no one seemed to wonder why people trying to coordinate protests in Iran would be writing in any language other than Farsi.”
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shared by Gideon Burton on 25 Sep 10
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The Gift Economy and Commodity Culture - 1 views
henryjenkins.org/...oesnt_spread_its_dead_p_2.html
henry jenkins gift economy moral economy reciprocity virtual community
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A Logic Named Joe - 1 views
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Say you punch "Station SNAFU" on your logic. Relays in the tank take over an' whatever vision-program SNAFU is telecastin' comes on your logic's screen. Or you punch "Sally Hancock's Phone" an' the screen blinks an' sputters an' you're hooked up with the logic in her house an' if somebody answers you got a vision-phone connection. But besides that, if you punch for the weather forecast or who won today's race at Hialeah or who was mistress of the White House durin' Garfield's administration or what is PDQ and R sellin' for today, that comes on the screen too.
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it made Joe a individual
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But I think he went kinda remote-control exploring in the tank.
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An' logics can do a Iotta things that ain't been found out yet.
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In theory, a censor block is gonna come on an' the screen will say severely, "Public Policy Forbids This Service."
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The screen says, "Service question: What is your name?" She is kinda puzzled, but she punches it. The screen sputters an' then says: "Secretarial Service Demonstration! You—" It reels off her name, address, age, sex, coloring, the amounts of all her charge accounts in all the stores, my name as her husband, how much I get a week, the fact that I've been pinched three times—twice was traffic stuff, and once for a argument I got in with a guy—and the interestin' item that once when she was mad with me she left me for three weeks an' had her address changed to her folks' home. Then it says, brisk: "Logics Service will hereafter keep your personal accounts, take messages, and locate persons you may wish to get in touch with. This demonstration is to introduce the service."
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Then I sweat!
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Logics are civilization! If we shut off logics, we go back to a kind of civilization we have forgotten how to run!
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That couldn't be allowed out general, of course. You gotta make room for kids to grow up. But it's a pretty good world, now Joe's turned off. Maybe I'll turn him on long enough to learn how to stay in it. But on the other hand, maybe—
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Fear! Living Under a Mushroom Cloud, a collection at the Museum at the Wisconsin Histor... - 0 views
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America's post-World War II period is often portrayed as a time of affluence and contentment, but fear of atomic war and Communist infiltration also marked the era and affected the decisions Americans made about their lives and futures. Fear of atomic bomb attacks on the nation's cities helped motivate people to move to the relative safety of the suburbs. Some Americans built fallout shelters to protect their families while others, shocked by the prospect of nuclear annihilation at any moment, sought to live for the present.
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Once the first atomic bomb was dropped on Japan, Americans realized a new era in history, one defined by the ability of humans to destroy their world.
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Positive portrayals of atomic bomb blasts, along with toys and games that made light of atomic bomb destruction like those in the case below, may have helped diffuse some of the fear the American public felt about the bomb by desensitizing them to the devastation an atomic bomb could cause.
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While "atomic fiction" depicted possible fearful scenarios using atomic bombs and radiation, documentary sources illustrated the reality. Newspapers, magazines, books, and pamphlets described in vivid detail the effects of nuclear bombs on the Bikini Atoll, Hiroshima, and Nagasaki, kept Americans abreast of the latest atomic developments and their destructive forces, and explained the devastating results if a bomb were to be dropped on the United States. All combined to reinforce the fear Americans had about anything atomic
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Atomic Age fears provided science fiction writers with the inspiration for hundreds of stories, many of which conveyed political and moral messages as they shocked and entertained American readers and movie audiences. Three story types had emerged by the mid-1950s: the first dealt with atomic warfare; the second showed dinosaurs or fantastical beasts awakened or created by atomic blasts; and the third type depicted human deformities resulting from atomic experiments gone awry.