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Javier E

Ann Coulter Is Right to Fear the World Cup - Peter Beinart - The Atlantic - 1 views

  • Ann Coulter penned a column explaining why soccer is un-American. First, it’s collectivist. (“Individual achievement is not a big factor…blame is dispersed.”) Second, it’s effeminate. (“It’s a sport in which athletic talent finds so little expression that girls can play with boys.”) Third, it’s culturally elitist. (“The same people trying to push soccer on Americans are the ones demanding that we love HBO’s “Girls,” light-rail, Beyoncé and Hillary Clinton.”) Fourth, and most importantly, “It’s foreign…Soccer is like the metric system, which liberals also adore because it’s European.”
  • Soccer hatred, in other words, exemplifies American exceptionalism.
  • For Coulter and many contemporary conservatives, by contrast, part of what makes America exceptional is its individualism, manliness and populism
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  • Coulter’s deeper point is that for America to truly be America, it must stand apart
  • The core problem with embracing soccer is that in so doing, America would become more like the rest of the world.
  • America’s own league, Major League Soccer, draws as many fans to its stadiums as do the NHL and NBA.
  • I wrote an essay entitled “The End of American Exceptionalism,” which argued that on subjects where the United States has long been seen as different, attitudes in America increasingly resemble those in Europe. Soccer is one of the best examples yet.
  • “Soccer,” Markovits and Hellerman argue, “was perceived by both native-born Americans and immigrants as a non-American activity at a time in American history when nativism and nationalism emerged to create a distinctly American self-image … if one liked soccer, one was viewed as at least resisting—if not outright rejecting—integration into America.”
  • The average age of Americans who call baseball their favorite sport is 53. Among Americans who like football best, it’s 46. Among Americans who prefer soccer, by contrast, the average age is only 37.
  • Old-stock Americans, in other words, were elevating baseball, football, and basketball into symbols of America’s distinct identity. Immigrants realized that embracing those sports offered a way to claim that identity for themselves. Clinging to soccer, by contrast, was a declaration that you would not melt.
  • why is interest in soccer rising now? Partly, because the United States is yet again witnessing mass immigration from soccer-mad nations.
  • the key shift is that America’s sports culture is less nativist. More native-born Americans now accept that a game invented overseas can become authentically American, and that the immigrants who love it can become authentically American too. Fewer believe that to have merit, something must be invented in the United States.
  • why didn’t soccer gain a foothold in the U.S. in the decades between the Civil War and World War I, when it was gaining dominance in Europe? Precisely because it was gaining dominance in Europe. The arbiters of taste in late 19th and early 20th century America wanted its national pastimes to be exceptional.
  • Americans over the age of 50 were 15 points more likely to say “our culture is superior” than were people over 50 in Germany, Spain, Britain, and France
  • Americans under 30, by contrast, were actually less likely to say “our culture is superior” than their counterparts in Germany, Spain, and Britain.
  • Americans today are less likely to insist that America’s way of doing things is always best. In 2002, 60 percent of Americans told the Pew Research Center that, “our culture is superior to others.” By 2011, it was down to 49 percent.
  • the third major pro-soccer constituency is liberals. They’re willing to embrace a European sport for the same reason they’re willing to embrace a European-style health care system: because they see no inherent value in America being an exception to the global rule
  • When the real-estate website Estately created a seven part index to determine a state’s love of soccer, it found that Washington State, Maryland, the District of Columbia, New York, and New Jersey—all bright blue—loved soccer best, while Alabama, Arkansas, North Dakota, Mississippi and Montana—all bright red—liked it least.
  • the soccer coalition—immigrants, liberals and the young—looks a lot like the Obama coalition.
  • Sports-wise, therefore, Democrats constitute an alliance between soccer and basketball fans while Republicans disproportionately follow baseball, golf, and NASCAR. Football, by far America’s most popular sport, crosses the aisle.)
  • The willingness of growing numbers of Americans to embrace soccer bespeaks their willingness to imagine a different relationship with the world. Historically, conservative foreign policy has oscillated between isolationism and imperialism. America must either retreat from the world or master it. It cannot be one among equals, bound by the same rules as everyone else
  • Exceptionalists view sports the same way. Coulter likes football, baseball, and basketball because America either plays them by itself, or—when other countries play against us—we dominate them.
  • Embracing soccer, by contrast, means embracing America’s role as merely one nation among many, without special privileges. It’s no coincidence that young Americans, in addition to liking soccer, also like the United Nations. In 2013, Pew found that Americans under 30 were 24 points more favorable to the U.N. than Americans over 50.
  • Millennials were also 23 points more likely than the elderly to say America should take its allies’ opinion into account even if means compromising our desires.
  • In embracing soccer, Americans are learning to take something we neither invented nor control, and nonetheless make it our own. It’s a skill we’re going to need in the years to come.
Javier E

Baseball or Soccer? - NYTimes.com - 1 views

  • Baseball is a team sport, but it is basically an accumulation of individual activities. Throwing a strike, hitting a line drive or fielding a grounder is primarily an individual achievement. The team that performs the most individual tasks well will probably win the game.
  • In soccer, almost no task, except the penalty kick and a few others, is intrinsically individual. Soccer, as Simon Critchley pointed out recently in The New York Review of Books, is a game about occupying and controlling space. If you get the ball and your teammates have run the right formations, and structured the space around you, you’ll have three or four options on where to distribute it. If the defenders have structured their formations to control the space, then you will have no options. Even the act of touching the ball is not primarily defined by the man who is touching it; it is defined by the context created by all the other players.
  • Most of us spend our days thinking we are playing baseball, but we are really playing soccer. We think we individually choose what career path to take, whom to socialize with, what views to hold. But, in fact, those decisions are shaped by the networks of people around us more than we dare recognize.
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  • “Soccer is a collective game, a team game, and everyone has to play the part which has been assigned to them, which means they have to understand it spatially, positionally and intelligently and make it effective.”
  • Then there is the structure of your network. There is by now a vast body of research on how differently people behave depending on the structure of the social networks. People with vast numbers of acquaintances have more job opportunities than people with fewer but deeper friendships
  • This influence happens through at least three avenues. First there is contagion. People absorb memes, ideas and behaviors from each other the way they catch a cold.
  • soccer is like a 90-minute anxiety dream — one of those frustrating dreams when you’re trying to get somewhere but something is always in the way. This is yet another way soccer is like life.
  • Let me simplify it with a classic observation: Each close friend you have brings out a version of yourself that you could not bring out on your own. When your close friend dies, you are not only losing the friend, you are losing the version of your personality that he or she elicited.
  • Once we acknowledge that, in life, we are playing soccer, not baseball, a few things become clear. First, awareness of the landscape of reality is the highest form of wisdom. It’s not raw computational power that matters most; it’s having a sensitive attunement to the widest environment,
  • Second, predictive models will be less useful. Baseball is wonderful for sabermetricians. In each at bat there is a limited range of possible outcomes. Activities like soccer are not as easily renderable statistically, because the relevant spatial structures are harder to quantify
  • Finally, there is the power of the extended mind. There is also a developed body of research on how much our very consciousness is shaped by the people around us.
  • Is life more like baseball, or is it more like soccer?
maxwellokolo

Soccer Without Headers? New Research Shows It's Worth Discussing - 0 views

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    They are part of the first generation to grow up playing soccer with such restrictions, which grew in scope last November when the United States Soccer Federation announced its own limits, in part to resolve a proposed class-action lawsuit that would have charged the federation and others with negligence in treating and monitoring head injuries.
Javier E

At the Existentialist Café: Freedom, Being, and Apricot Cocktails with Jean-P... - 0 views

  • The phenomenologists’ leading thinker, Edmund Husserl, provided a rallying cry, ‘To the things themselves!’ It meant: don’t waste time on the interpretations that accrue upon things, and especially don’t waste time wondering whether the things are real. Just look at this that’s presenting itself to you, whatever this may be, and describe it as precisely as possible.
  • You might think you have defined me by some label, but you are wrong, for I am always a work in progress. I create myself constantly through action, and this is so fundamental to my human condition that, for Sartre, it is the human condition, from the moment of first consciousness to the moment when death wipes it out. I am my own freedom: no more, no less.
  • Sartre wrote like a novelist — not surprisingly, since he was one. In his novels, short stories and plays as well as in his philosophical treatises, he wrote about the physical sensations of the world and the structures and moods of human life. Above all, he wrote about one big subject: what it meant to be free. Freedom, for him, lay at the heart of all human experience, and this set humans apart from all other kinds of object.
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  • Sartre listened to his problem and said simply, ‘You are free, therefore choose — that is to say, invent.’ No signs are vouchsafed in this world, he said. None of the old authorities can relieve you of the burden of freedom. You can weigh up moral or practical considerations as carefully as you like, but ultimately you must take the plunge and do something, and it’s up to you what that something is.
  • Even if the situation is unbearable — perhaps you are facing execution, or sitting in a Gestapo prison, or about to fall off a cliff — you are still free to decide what to make of it in mind and deed. Starting from where you are now, you choose. And in choosing, you also choose who you will be.
  • The war had made people realise that they and their fellow humans were capable of departing entirely from civilised norms; no wonder the idea of a fixed human nature seemed questionable.
  • If this sounds difficult and unnerving, it’s because it is. Sartre does not deny that the need to keep making decisions brings constant anxiety. He heightens this anxiety by pointing out that what you do really matters. You should make your choices as though you were choosing on behalf of the whole of humanity, taking the entire burden of responsibility for how the human race behaves. If you avoid this responsibility by fooling yourself that you are the victim of circumstance or of someone else’s bad advice, you are failing to meet the demands of human life and choosing a fake existence, cut off from your own ‘authenticity’.
  • Along with the terrifying side of this comes a great promise: Sartre’s existentialism implies that it is possible to be authentic and free, as long as you keep up the effort.
  • almost all agreed that it was, as an article in Les nouvelles littéraires phrased it, a ‘sickening mixture of philosophic pretentiousness, equivocal dreams, physiological technicalities, morbid tastes and hesitant eroticism … an introspective embryo that one would take distinct pleasure in crushing’.
  • he offered a philosophy designed for a species that had just scared the hell out of itself, but that finally felt ready to grow up and take responsibility.
  • In this rebellious world, just as with the Parisian bohemians and Dadaists in earlier generations, everything that was dangerous and provocative was good, and everything that was nice or bourgeois was bad.
  • Such interweaving of ideas and life had a long pedigree, although the existentialists gave it a new twist. Stoic and Epicurean thinkers in the classical world had practised philosophy as a means of living well, rather than of seeking knowledge or wisdom for their own sake. By reflecting on life’s vagaries in philosophical ways, they believed they could become more resilient, more able to rise above circumstances, and better equipped to manage grief, fear, anger, disappointment or anxiety.
  • In the tradition they passed on, philosophy is neither a pure intellectual pursuit nor a collection of cheap self-help tricks, but a discipline for flourishing and living a fully human, responsible life.
  • For Kierkegaard, Descartes had things back to front. In his own view, human existence comes first: it is the starting point for everything we do, not the result of a logical deduction. My existence is active: I live it and choose it, and this precedes any statement I can make about myself.
  • Studying our own moral genealogy cannot help us to escape or transcend ourselves. But it can enable us to see our illusions more clearly and lead a more vital, assertive existence.
  • What was needed, he felt, was not high moral or theological ideals, but a deeply critical form of cultural history or ‘genealogy’ that would uncover the reasons why we humans are as we are, and how we came to be that way. For him, all philosophy could even be redefined as a form of psychology, or history.
  • For those oppressed on grounds of race or class, or for those fighting against colonialism, existentialism offered a change of perspective — literally, as Sartre proposed that all situations be judged according to how they appeared in the eyes of those most oppressed, or those whose suffering was greatest.
  • She observed that we need not expect moral philosophers to ‘live by’ their ideas in a simplistic way, as if they were following a set of rules. But we can expect them to show how their ideas are lived in. We should be able to look in through the windows of a philosophy, as it were, and see how people occupy it, how they move about and how they conduct themselves.
  • the existentialists inhabited their historical and personal world, as they inhabited their ideas. This notion of ‘inhabited philosophy’ is one I’ve borrowed from the English philosopher and novelist Iris Murdoch, who wrote the first full-length book on Sartre and was an early adopter of existentialism
  • What is existentialism anyway?
  • An existentialist who is also phenomenological provides no easy rules for dealing with this condition, but instead concentrates on describing lived experience as it presents itself. — By describing experience well, he or she hopes to understand this existence and awaken us to ways of living more authentic lives.
  • Existentialists concern themselves with individual, concrete human existence. — They consider human existence different from the kind of being other things have. Other entities are what they are, but as a human I am whatever I choose to make of myself at every moment. I am free — — and therefore I’m responsible for everything I do, a dizzying fact which causes — an anxiety inseparable from human existence itself.
  • On the other hand, I am only free within situations, which can include factors in my own biology and psychology as well as physical, historical and social variables of the world into which I have been thrown. — Despite the limitations, I always want more: I am passionately involved in personal projects of all kinds. — Human existence is thus ambiguous: at once boxed in by borders and yet transcendent and exhilarating. —
  • The first part of this is straightforward: a phenomenologist’s job is to describe. This is the activity that Husserl kept reminding his students to do. It meant stripping away distractions, habits, clichés of thought, presumptions and received ideas, in order to return our attention to what he called the ‘things themselves’. We must fix our beady gaze on them and capture them exactly as they appear, rather than as we think they are supposed to be.
  • Husserl therefore says that, to phenomenologically describe a cup of coffee, I should set aside both the abstract suppositions and any intrusive emotional associations. Then I can concentrate on the dark, fragrant, rich phenomenon in front of me now. This ‘setting aside’ or ‘bracketing out’ of speculative add-ons Husserl called epoché — a term borrowed from the ancient Sceptics,
  • The point about rigour is crucial; it brings us back to the first half of the command to describe phenomena. A phenomenologist cannot get away with listening to a piece of music and saying, ‘How lovely!’ He or she must ask: is it plaintive? is it dignified? is it colossal and sublime? The point is to keep coming back to the ‘things themselves’ — phenomena stripped of their conceptual baggage — so as to bail out weak or extraneous material and get to the heart of the experience.
  • Husserlian ‘bracketing out’ or epoché allows the phenomenologist to temporarily ignore the question ‘But is it real?’, in order to ask how a person experiences his or her world. Phenomenology gives a formal mode of access to human experience. It lets philosophers talk about life more or less as non-philosophers do, while still being able to tell themselves they are being methodical and rigorous.
  • Besides claiming to transform the way we think about reality, phenomenologists promised to change how we think about ourselves. They believed that we should not try to find out what the human mind is, as if it were some kind of substance. Instead, we should consider what it does, and how it grasps its experiences.
  • For Brentano, this reaching towards objects is what our minds do all the time. Our thoughts are invariably of or about something, he wrote: in love, something is loved, in hatred, something is hated, in judgement, something is affirmed or denied. Even when I imagine an object that isn’t there, my mental structure is still one of ‘about-ness’ or ‘of-ness’.
  • Except in deepest sleep, my mind is always engaged in this aboutness: it has ‘intentionality’. Having taken the germ of this from Brentano, Husserl made it central to his whole philosophy.
  • Husserl saw in the idea of intentionality a way to sidestep two great unsolved puzzles of philosophical history: the question of what objects ‘really’ are, and the question of what the mind ‘really’ is. By doing the epoché and bracketing out all consideration of reality from both topics, one is freed to concentrate on the relationship in the middle. One can apply one’s descriptive energies to the endless dance of intentionality that takes place in our lives: the whirl of our minds as they seize their intended phenomena one after the other and whisk them around the floor,
  • Understood in this way, the mind hardly is anything at all: it is its aboutness. This makes the human mind (and possibly some animal minds) different from any other naturally occurring entity. Nothing else can be as thoroughly about or of things as the mind is:
  • Some Eastern meditation techniques aim to still this scurrying creature, but the extreme difficulty of this shows how unnatural it is to be mentally inert. Left to itself, the mind reaches out in all directions as long as it is awake — and even carries on doing it in the dreaming phase of its sleep.
  • a mind that is experiencing nothing, imagining nothing, or speculating about nothing can hardly be said to be a mind at all.
  • Three simple ideas — description, phenomenon, intentionality — provided enough inspiration to keep roomfuls of Husserlian assistants busy in Freiburg for decades. With all of human existence awaiting their attention, how could they ever run out of things to do?
  • For Sartre, this gives the mind an immense freedom. If we are nothing but what we think about, then no predefined ‘inner nature’ can hold us back. We are protean.
  • way of this interpretation. Real, not real; inside, outside; what difference did it make? Reflecting on this, Husserl began turning his phenomenology into a branch of ‘idealism’ — the philosophical tradition which denied external reality and defined everything as a kind of private hallucination.
  • For Sartre, if we try to shut ourselves up inside our own minds, ‘in a nice warm room with the shutters closed’, we cease to exist. We have no cosy home: being out on the dusty road is the very definition of what we are.
  • One might think that, if Heidegger had anything worth saying, he could have communicated it in ordinary language. The fact is that he does not want to be ordinary, and he may not even want to communicate in the usual sense. He wants to make the familiar obscure, and to vex us. George Steiner thought that Heidegger’s purpose was less to be understood than to be experienced through a ‘felt strangeness’.
  • He takes Dasein in its most ordinary moments, then talks about it in the most innovative way he can. For Heidegger, Dasein’s everyday Being is right here: it is Being-in-the-world, or In-der-Welt-sein. The main feature of Dasein’s everyday Being-in-the-world right here is that it is usually busy doing something.
  • Thus, for Heidegger, all Being-in-the-world is also a ‘Being-with’ or Mitsein. We cohabit with others in a ‘with-world’, or Mitwelt. The old philosophical problem of how we prove the existence of other minds has now vanished. Dasein swims in the with-world long before it wonders about other minds.
  • Sometimes the best-educated people were those least inclined to take the Nazis seriously, dismissing them as too absurd to last. Karl Jaspers was one of those who made this mistake, as he later recalled, and Beauvoir observed similar dismissive attitudes among the French students in Berlin.
  • In any case, most of those who disagreed with Hitler’s ideology soon learned to keep their view to themselves. If a Nazi parade passed on the street, they would either slip out of view or give the obligatory salute like everyone else, telling themselves that the gesture meant nothing if they did not believe in it. As the psychologist Bruno Bettelheim later wrote of this period, few people will risk their life for such a small thing as raising an arm — yet that is how one’s powers of resistance are eroded away, and eventually one’s responsibility and integrity go with them.
  • for Arendt, if you do not respond adequately when the times demand it, you show a lack of imagination and attention that is as dangerous as deliberately committing an abuse. It amounts to disobeying the one command she had absorbed from Heidegger in those Marburg days: Think!
  • ‘Everything takes place under a kind of anaesthesia. Objectively dreadful events produce a thin, puny emotional response. Murders are committed like schoolboy pranks. Humiliation and moral decay are accepted like minor incidents.’ Haffner thought modernity itself was partly to blame: people had become yoked to their habits and to mass media, forgetting to stop and think, or to disrupt their routines long enough to question what was going on.
  • Heidegger’s former lover and student Hannah Arendt would argue, in her 1951 study The Origins of Totalitarianism, that totalitarian movements thrived at least partly because of this fragmentation in modern lives, which made people more vulnerable to being swept away by demagogues. Elsewhere, she coined the phrase ‘the banality of evil’ to describe the most extreme failures of personal moral awareness.
  • His communicative ideal fed into a whole theory of history: he traced all civilisation to an ‘Axial Period’ in the fifth century BC, during which philosophy and culture exploded simultaneously in Europe, the Middle East and Asia, as though a great bubble of minds had erupted from the earth’s surface. ‘True philosophy needs communion to come into existence,’ he wrote, and added, ‘Uncommunicativeness in a philosopher is virtually a criterion of the untruth of his thinking.’
  • The idea of being called to authenticity became a major theme in later existentialism, the call being interpreted as saying something like ‘Be yourself!’, as opposed to being phony. For Heidegger, the call is more fundamental than that. It is a call to take up a self that you didn’t know you had: to wake up to your Being. Moreover, it is a call to action. It requires you to do something: to take a decision of some sort.
  • Being and Time contained at least one big idea that should have been of use in resisting totalitarianism. Dasein, Heidegger wrote there, tends to fall under the sway of something called das Man or ‘the they’ — an impersonal entity that robs us of the freedom to think for ourselves. To live authentically requires resisting or outwitting this influence, but this is not easy because das Man is so nebulous. Man in German does not mean ‘man’ as in English (that’s der Mann), but a neutral abstraction, something like ‘one’ in the English phrase ‘one doesn’t do that’,
  • for Heidegger, das Man is me. It is everywhere and nowhere; it is nothing definite, but each of us is it. As with Being, it is so ubiquitous that it is difficult to see. If I am not careful, however, das Man takes over the important decisions that should be my own. It drains away my responsibility or ‘answerability’. As Arendt might put it, we slip into banality, failing to think.
  • Jaspers focused on what he called Grenzsituationen — border situations, or limit situations. These are the moments when one finds oneself constrained or boxed in by what is happening, but at the same time pushed by these events towards the limits or outer edge of normal experience. For example, you might have to make a life-or-death choice, or something might remind you suddenly of your mortality,
  • Jaspers’ interest in border situations probably had much to do with his own early confrontation with mortality. From childhood, he had suffered from a heart condition so severe that he always expected to die at any moment. He also had emphysema, which forced him to speak slowly, taking long pauses to catch his breath. Both illnesses meant that he had to budget his energies with care in order to get his work done without endangering his life.
  • If I am to resist das Man, I must become answerable to the call of my ‘voice of conscience’. This call does not come from God, as a traditional Christian definition of the voice of conscience might suppose. It comes from a truly existentialist source: my own authentic self. Alas, this voice is one I do not recognise and may not hear, because it is not the voice of my habitual ‘they-self’. It is an alien or uncanny version of my usual voice. I am familiar with my they-self, but not with my unalienated voice — so, in a weird twist, my real voice is the one that sounds strangest to me.
  • Marcel developed a strongly theological branch of existentialism. His faith distanced him from both Sartre and Heidegger, but he shared a sense of how history makes demands on individuals. In his essay ‘On the Ontological Mystery’, written in 1932 and published in the fateful year of 1933, Marcel wrote of the human tendency to become stuck in habits, received ideas, and a narrow-minded attachment to possessions and familiar scenes. Instead, he urged his readers to develop a capacity for remaining ‘available’ to situations as they arise. Similar ideas of disponibilité or availability had been explored by other writers,
  • Marcel made it his central existential imperative. He was aware of how rare and difficult it was. Most people fall into what he calls ‘crispation’: a tensed, encrusted shape in life — ‘as though each one of us secreted a kind of shell which gradually hardened and imprisoned him’.
  • Bettelheim later observed that, under Nazism, only a few people realised at once that life could not continue unaltered: these were the ones who got away quickly. Bettelheim himself was not among them. Caught in Austria when Hitler annexed it, he was sent first to Dachau and then to Buchenwald, but was then released in a mass amnesty to celebrate Hitler’s birthday in 1939 — an extraordinary reprieve, after which he left at once for America.
  • we are used to reading philosophy as offering a universal message for all times and places — or at least as aiming to do so. But Heidegger disliked the notion of universal truths or universal humanity, which he considered a fantasy. For him, Dasein is not defined by shared faculties of reason and understanding, as the Enlightenment philosophers thought. Still less is it defined by any kind of transcendent eternal soul, as in religious tradition. We do not exist on a higher, eternal plane at all. Dasein’s Being is local: it has a historical situation, and is constituted in time and place.
  • For Marcel, learning to stay open to reality in this way is the philosopher’s prime job. Everyone can do it, but the philosopher is the one who is called on above all to stay awake, so as to be the first to sound the alarm if something seems wrong.
  • Second, it also means understanding that we are historical beings, and grasping the demands our particular historical situation is making on us. In what Heidegger calls ‘anticipatory resoluteness’, Dasein discovers ‘that its uttermost possibility lies in giving itself up’. At that moment, through Being-towards-death and resoluteness in facing up to one’s time, one is freed from the they-self and attains one’s true, authentic self.
  • If we are temporal beings by our very nature, then authentic existence means accepting, first, that we are finite and mortal. We will die: this all-important realisation is what Heidegger calls authentic ‘Being-towards-Death’, and it is fundamental to his philosophy.
  • Hannah Arendt, instead, left early on: she had the benefit of a powerful warning. Just after the Nazi takeover, in spring 1933, she had been arrested while researching materials on anti-Semitism for the German Zionist Organisation at Berlin’s Prussian State Library. Her apartment was searched; both she and her mother were locked up briefly, then released. They fled, without stopping to arrange travel documents. They crossed to Czechoslovakia (then still safe) by a method that sounds almost too fabulous to be true: a sympathetic German family on the border had a house with its front door in Germany and its back door in Czechoslovakia. The family would invite people for dinner, then let them leave through the back door at night.
  • As Sartre argued in his 1943 review of The Stranger, basic phenomenological principles show that experience comes to us already charged with significance. A piano sonata is a melancholy evocation of longing. If I watch a soccer match, I see it as a soccer match, not as a meaningless scene in which a number of people run around taking turns to apply their lower limbs to a spherical object. If the latter is what I’m seeing, then I am not watching some more essential, truer version of soccer; I am failing to watch it properly as soccer at all.
  • Much as they liked Camus personally, neither Sartre nor Beauvoir accepted his vision of absurdity. For them, life is not absurd, even when viewed on a cosmic scale, and nothing can be gained by saying it is. Life for them is full of real meaning, although that meaning emerges differently for each of us.
  • For Sartre, we show bad faith whenever we portray ourselves as passive creations of our race, class, job, history, nation, family, heredity, childhood influences, events, or even hidden drives in our subconscious which we claim are out of our control. It is not that such factors are unimportant: class and race, in particular, he acknowledged as powerful forces in people’s lives, and Simone de Beauvoir would soon add gender to that list.
  • Sartre takes his argument to an extreme point by asserting that even war, imprisonment or the prospect of imminent death cannot take away my existential freedom. They form part of my ‘situation’, and this may be an extreme and intolerable situation, but it still provides only a context for whatever I choose to do next. If I am about to die, I can decide how to face that death. Sartre here resurrects the ancient Stoic idea that I may not choose what happens to me, but I can choose what to make of it, spiritually speaking.
  • But the Stoics cultivated indifference in the face of terrible events, whereas Sartre thought we should remain passionately, even furiously engaged with what happens to us and with what we can achieve. We should not expect freedom to be anything less than fiendishly difficult.
  • Freedom does not mean entirely unconstrained movement, and it certainly does not mean acting randomly. We often mistake the very things that enable us to be free — context, meaning, facticity, situation, a general direction in our lives — for things that define us and take away our freedom. It is only with all of these that we can be free in a real sense.
  • Nor did he mean that privileged groups have the right to pontificate to the poor and downtrodden about the need to ‘take responsibility’ for themselves. That would be a grotesque misreading of Sartre’s point, since his sympathy in any encounter always lay with the more oppressed side. But for each of us — for me — to be in good faith means not making excuses for myself.
  • Camus’ novel gives us a deliberately understated vision of heroism and decisive action compared to those of Sartre and Beauvoir. One can only do so much. It can look like defeatism, but it shows a more realistic perception of what it takes to actually accomplish difficult tasks like liberating one’s country.
  • Camus just kept returning to his core principle: no torture, no killing — at least not with state approval. Beauvoir and Sartre believed they were taking a more subtle and more realistic view. If asked why a couple of innocuous philosophers had suddenly become so harsh, they would have said it was because the war had changed them in profound ways. It had shown them that one’s duties to humanity could be more complicated than they seemed. ‘The war really divided my life in two,’ Sartre said later.
  • Poets and artists ‘let things be’, but they also let things come out and show themselves. They help to ease things into ‘unconcealment’ (Unverborgenheit), which is Heidegger’s rendition of the Greek term alētheia, usually translated as ‘truth’. This is a deeper kind of truth than the mere correspondence of a statement to reality, as when we say ‘The cat is on the mat’ and point to a mat with a cat on it. Long before we can do this, both cat and mat must ‘stand forth out of concealedness’. They must un-hide themselves.
  • Heidegger does not use the word ‘consciousness’ here because — as with his earlier work — he is trying to make us think in a radically different way about ourselves. We are not to think of the mind as an empty cavern, or as a container filled with representations of things. We are not even supposed to think of it as firing off arrows of intentional ‘aboutness’, as in the earlier phenomenology of Brentano. Instead, Heidegger draws us into the depths of his Schwarzwald, and asks us to imagine a gap with sunlight filtering in. We remain in the forest, but we provide a relatively open spot where other beings can bask for a moment. If we did not do this, everything would remain in the thickets, hidden even to itself.
  • The astronomer Carl Sagan began his 1980 television series Cosmos by saying that human beings, though made of the same stuff as the stars, are conscious and are therefore ‘a way for the cosmos to know itself’. Merleau-Ponty similarly quoted his favourite painter Cézanne as saying, ‘The landscape thinks itself in me, and I am its consciousness.’ This is something like what Heidegger thinks humanity contributes to the earth. We are not made of spiritual nothingness; we are part of Being, but we also bring something unique with us. It is not much: a little open space, perhaps with a path and a bench like the one the young Heidegger used to sit on to do his homework. But through us, the miracle occurs.
  • Beauty aside, Heidegger’s late writing can also be troubling, with its increasingly mystical notion of what it is to be human. If one speaks of a human being mainly as an open space or a clearing, or a means of ‘letting beings be’ and dwelling poetically on the earth, then one doesn’t seem to be talking about any recognisable person. The old Dasein has become less human than ever. It is now a forestry feature.
  • Even today, Jaspers, the dedicated communicator, is far less widely read than Heidegger, who has influenced architects, social theorists, critics, psychologists, artists, film-makers, environmental activists, and innumerable students and enthusiasts — including the later deconstructionist and post-structuralist schools, which took their starting point from his late thinking. Having spent the late 1940s as an outsider and then been rehabilitated, Heidegger became the overwhelming presence in university philosophy all over the European continent from then on.
  • As Levinas reflected on this experience, it helped to lead him to a philosophy that was essentially ethical, rather than ontological like Heidegger’s. He developed his ideas from the work of Jewish theologian Martin Buber, whose I and Thou in 1923 had distinguished between my relationship with an impersonal ‘it’ or ‘them’, and the direct personal encounter I have with a ‘you’. Levinas took it further: when I encounter you, we normally meet face-to-face, and it is through your face that you, as another person, can make ethical demands on me. This is very different from Heidegger’s Mitsein or Being-with, which suggests a group of people standing alongside one another, shoulder to shoulder as if in solidarity — perhaps as a unified nation or Volk.
  • For Levinas, we literally face each other, one individual at a time, and that relationship becomes one of communication and moral expectation. We do not merge; we respond to one another. Instead of being co-opted into playing some role in my personal drama of authenticity, you look me in the eyes — and you remain Other. You remain you.
  • This relationship is more fundamental than the self, more fundamental than consciousness, more fundamental even than Being — and it brings an unavoidable ethical obligation. Ever since Husserl, phenomenologists and existentialists had being trying to stretch the definition of existence to incorporate our social lives and relationships. Levinas did more: he turned philosophy around entirely so that these relationships were the foundation of our existence, not an extension of it.
  • Her last work, The Need for Roots, argues, among other things, that none of us has rights, but each one of us has a near-infinite degree of duty and obligation to the other. Whatever the underlying cause of her death — and anorexia nervosa seems to have been involved — no one could deny that she lived out her philosophy with total commitment. Of all the lives touched on in this book, hers is surely the most profound and challenging application of Iris Murdoch’s notion that a philosophy can be ‘inhabited’.
  • Other thinkers took radical ethical turns during the war years. The most extreme was Simone Weil, who actually tried to live by the principle of putting other people’s ethical demands first. Having returned to France after her travels through Germany in 1932, she had worked in a factory so as to experience the degrading nature of such work for herself. When France fell in 1940, her family fled to Marseilles (against her protests), and later to the US and to Britain. Even in exile, Weil made extraordinary sacrifices. If there were people in the world who could not sleep in a bed, she would not do so either, so she slept on the floor.
  • The mystery tradition had roots in Kierkegaard’s ‘leap of faith’. It owed much to the other great nineteenth-century mystic of the impossible, Dostoevsky, and to older theological notions. But it also grew from the protracted trauma that was the first half of the twentieth century. Since 1914, and especially since 1939, people in Europe and elsewhere had come to the realisation that we cannot fully know or trust ourselves; that we have no excuses or explanations for what we do — and yet that we must ground our existence and relationships on something firm, because otherwise we cannot survive.
  • One striking link between these radical ethical thinkers, all on the fringes of our main story, is that they had religious faith. They also granted a special role to the notion of ‘mystery’ — that which cannot be known, calculated or understood, especially when it concerns our relationships with each other. Heidegger was different from them, since he rejected the religion he grew up with and had no real interest in ethics — probably as a consequence of his having no real interest in the human.
  • Meanwhile, the Christian existentialist Gabriel Marcel was also still arguing, as he had since the 1930s, that ethics trumps everything else in philosophy and that our duty to each other is so great as to play the role of a transcendent ‘mystery’. He too had been led to this position partly by a wartime experience: during the First World War he had worked for the Red Cross’ Information Service, with the unenviable job of answering relatives’ inquiries about missing soldiers. Whenever news came, he passed it on, and usually it was not good. As Marcel later said, this task permanently inoculated him against warmongering rhetoric of any kind, and it made him aware of the power of what is unknown in our lives.
  • As the play’s much-quoted and frequently misunderstood final line has it: ‘Hell is other people.’ Sartre later explained that he did not mean to say that other people were hellish in general. He meant that after death we become frozen in their view, unable any longer to fend off their interpretation. In life, we can still do something to manage the impression we make; in death, this freedom goes and we are left entombed in other’s people’s memories and perceptions.
  • We have to do two near-impossible things at once: understand ourselves as limited by circumstances, and yet continue to pursue our projects as though we are truly in control. In Beauvoir’s view, existentialism is the philosophy that best enables us to do this, because it concerns itself so deeply with both freedom and contingency. It acknowledges the radical and terrifying scope of our freedom in life, but also the concrete influences that other philosophies tend to ignore: history, the body, social relationships and the environment.
  • The aspects of our existence that limit us, Merleau-Ponty says, are the very same ones that bind us to the world and give us scope for action and perception. They make us what we are. Sartre acknowledged the need for this trade-off, but he found it more painful to accept. Everything in him longed to be free of bonds, of impediments and limitations
  • Of course we have to learn this skill of interpreting and anticipating the world, and this happens in early childhood, which is why Merleau-Ponty thought child psychology was essential to philosophy. This is an extraordinary insight. Apart from Rousseau, very few philosophers before him had taken childhood seriously; most wrote as though all human experience were that of a fully conscious, rational, verbal adult who has been dropped into this world from the sky — perhaps by a stork.
  • For Merleau-Ponty, we cannot understand our experience if we don’t think of ourselves in part as overgrown babies. We fall for optical illusions because we once learned to see the world in terms of shapes, objects and things relevant to our own interests. Our first perceptions came to us in tandem with our first active experiments in observing the world and reaching out to explore it, and are still linked with those experiences.
  • Another factor in all of this, for Merleau-Ponty, is our social existence: we cannot thrive without others, or not for long, and we need this especially in early life. This makes solipsistic speculation about the reality of others ridiculous; we could never engage in such speculation if we hadn’t already been formed by them.
  • As Descartes could have said (but didn’t), ‘I think, therefore other people exist.’ We grow up with people playing with us, pointing things out, talking, listening, and getting us used to reading emotions and movements; this is how we become capable, reflective, smoothly integrated beings.
  • In general, Merleau-Ponty thinks human experience only makes sense if we abandon philosophy’s time-honoured habit of starting with a solitary, capsule-like, immobile adult self, isolated from its body and world, which must then be connected up again — adding each element around it as though adding clothing to a doll. Instead, for him, we slide from the womb to the birth canal to an equally close and total immersion in the world. That immersion continues as long as we live, although we may also cultivate the art of partially withdrawing from time to time when we want to think or daydream.
  • When he looks for his own metaphor to describe how he sees consciousness, he comes up with a beautiful one: consciousness, he suggests, is like a ‘fold’ in the world, as though someone had crumpled a piece of cloth to make a little nest or hollow. It stays for a while, before eventually being unfolded and smoothed away. There is something seductive, even erotic, in this idea of my conscious self as an improvised pouch in the cloth of the world. I still have my privacy — my withdrawing room. But I am part of the world’s fabric, and I remain formed out of it for as long as I am here.
  • By the time of these works, Merleau-Ponty is taking his desire to describe experience to the outer limits of what language can convey. Just as with the late Husserl or Heidegger, or Sartre in his Flaubert book, we see a philosopher venturing so far from shore that we can barely follow. Emmanuel Levinas would head out to the fringes too, eventually becoming incomprehensible to all but his most patient initiates.
  • Sartre once remarked — speaking of a disagreement they had about Husserl in 1941 — that ‘we discovered, astounded, that our conflicts had, at times, stemmed from our childhood, or went back to the elementary differences of our two organisms’. Merleau-Ponty also said in an interview that Sartre’s work seemed strange to him, not because of philosophical differences, but because of a certain ‘register of feeling’, especially in Nausea, that he could not share. Their difference was one of temperament and of the whole way the world presented itself to them.
  • The two also differed in their purpose. When Sartre writes about the body or other aspects of experience, he generally does it in order to make a different point. He expertly evokes the grace of his café waiter, gliding between the tables, bending at an angle just so, steering the drink-laden tray through the air on the tips of his fingers — but he does it all in order to illustrate his ideas about bad faith. When Merleau-Ponty writes about skilled and graceful movement, the movement itself is his point. This is the thing he wants to understand.
  • We can never move definitively from ignorance to certainty, for the thread of the inquiry will constantly lead us back to ignorance again. This is the most attractive description of philosophy I’ve ever read, and the best argument for why it is worth doing, even (or especially) when it takes us no distance at all from our starting point.
  • By prioritising perception, the body, social life and childhood development, Merleau-Ponty gathered up philosophy’s far-flung outsider subjects and brought them in to occupy the centre of his thought.
  • In his inaugural lecture at the Collège de France on 15 January 1953, published as In Praise of Philosophy, he said that philosophers should concern themselves above all with whatever is ambiguous in our experience. At the same time, they should think clearly about these ambiguities, using reason and science. Thus, he said, ‘The philosopher is marked by the distinguishing trait that he possesses inseparably the taste for evidence and the feeling for ambiguity.’ A constant movement is required between these two
  • As Sartre wrote in response to Hiroshima, humanity had now gained the power to wipe itself out, and must decide every single day that it wanted to live. Camus also wrote that humanity faced the task of choosing between collective suicide and a more intelligent use of its technology — ‘between hell and reason’. After 1945, there seemed little reason to trust in humanity’s ability to choose well.
  • Merleau-Ponty observed in a lecture of 1951 that, more than any previous century, the twentieth century had reminded people how ‘contingent’ their lives were — how at the mercy of historical events and other changes that they could not control. This feeling went on long after the war ended. After the A-bombs were dropped on Hiroshima and Nagasaki, many feared that a Third World War would not be long in coming, this time between the Soviet Union and the United States.
anonymous

Talking to Children About Anti-Asian Bias - The New York Times - 1 views

  • I’m Helping My Korean-American Daughter Embrace Her Identity to Counter Racism
  • “I’m not sure Asian-American families can avoid ‘the talk’ any longer,” one expert said.
  • My daughter was the only kid who didn’t have a separate Korean name when we signed her up for Korean classes three years ago. The blank space on the registration form looked at me, as if to say we’d forgotten something as parents.
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  • my spouse and I, who are both Asian-American, never thought to give her a name like Seohyun or Haeun. Though Korean was the language I spoke growing up in New York with my immigrant parents, I’ve forgotten many of the words I used to know. Yet hearing it spoken still conjures the sense of home.
  • I had no ambition to teach my daughter Korean, but when she turned 5, she insisted she wanted to learn so she could talk to her halmoni — her grandmother. So I conceded.
  • On Seollal, the Korean New Year, she and the other girls in her class sported traditional silk outfits. The floor-length skirts flapped to show their patterned leggings underneath, in a church basement that smelled of steamed rice and sesame oil.
  • Still, I kept asking my daughter when she would try soccer, which seemed to me the “American thing” to do on a Saturday morning. It was held at the same time as Korean School. I kept thinking about the parents on the sidelines and wondered what we were missing
  • A classmate had written that coronavirus was a problem and that keeping Chinese people out of the country was the solution.
  • In the summer of 2020, the Stop A.A.P.I. Hate Youth Campaign interviewed 990 Asian-American young adults across the United States about their experiences during the pandemic, and found that one in four had reported experiencing racism in some way
  • Kids said that they had been bullied, physically harassed and had racial slurs shouted at them
  • a child who hears a racist remark hears this: “You don’t belong. You’re other. You’re different.”
  • We are one of only a handful of Asian-American families in our school, which prides itself on teaching about inclusion. Earlier in the year, our daughter came home talking about Malala Yousafzai and Ruby Bridges, asking where we would have been sitting on the bus in times of segregation.
  • But when a girl in our neighborhood pointed to my daughter and said they could not play together because of the “China virus,” I wept.
  • During lockdown, we devoured books with Asian-American heroines by authors like Grace Lin and Min Jin Lee
  • I struggled to find the words to explain to my daughter why Chinese-Americans were forced to live in these barracks; why they were separated from their families.
  • She doesn’t yet know about the 84-year old man who died two days after being shoved to the sidewalk in Chinatown in San Francisco last month, or about the six Asian-American women killed by a shooter in Atlanta this week.
  • While attacks on Asian people aren’t always charged as hate crimes, many Asians feel an increasing sense of vulnerability.
  • Kids begin to develop a sense of racial identity by age 3 or 4, Dr. Yip said.
  • Once they enter grade school, they hear about race and racism from peers and the media they consume.
  • “By not talking about race” and what they’re hearing, Dr. Yip said, “you run the risk of intensifying stereotypes” which can then lead to racism.
  • “We think we’re protecting our kids, by not talking about racist incidents” Dr. Chen added. “But actually not talking about it is not helping.” Building their racial identity is what helps them feel safe.
  • When a racist incident happens to your child, Dr. Chen said, don’t jump into solving the problem. First ask how they feel and listen. Tell them you don’t know all the answers, but you can find solutions together.
  • Make sure that the children who were targeted know it wasn’t their fault, Dr. Chen added. Role play what you will do if it happens again and tell them, Mom or Dad or your caregivers will keep you safe.
  • “I’m not sure Asian-American families can avoid ‘the talk’ any longer.” It’s a talk that must include listening to, and coming to understand, all groups who face racial bias.
  • In hindsight, I now see that Korean School has done more for my family than soccer ever could. It’s a place where my daughter sees she isn’t alone. There are families who look like ours and wrestle with the same questions, about what we will forget, and what we will keep from our immigrant families’ pasts.
  • My daughter has gone from sewing masks for her bears, to carrying Black Lives Matter posters and voting with me in a presidential election.
aprossi

Kazuyoshi Miura: 53-year-old signs contract extension to play in his 36th professional ... - 0 views

  • Kazuyoshi Miura just can't give up playing football
  • 53-year-old
  • 36th season as a professional.
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  • passion for soccer have kept growing.
  • debut back in 1986 as a 19-year-old
  • first Japanese player to play in the Italian first division.
  • prolific international career with Japan.
  • the second-most career goals in Japanese national team history.
  • oldest player to score in a professional match
  • "This is legendary... Unbelievable - 36 seasons!!!!"
anonymous

Superstitions don't rule the US Women's National Team - but they definitely have some - 0 views

  • Superstitions don't rule the US Women's National Team — but they definitely have some
  • Whether you call it paranoid or just a ritual, some players just need their routines. Here are some of the United States Women's National Team members' rituals (or superstitions) that get them prepped for game day:
  • Carli Lloyd says she plays her best game when she knows the pressure of the eyes of her family and friends aren't there to throw her off.
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  • "I've been known as the player that doesn't want anybody to come to their events," she told The Inquirer. "It's not a superstitious thing, it's just something that works for me. In order for me to be at my best -- and if I'm at my best, that essentially helps the team -- I just want to go over there and do my thing."
  • Co-captain Alex Morgan likes to go against the grain, so it's no surprise that she's made 13 her lucky number. In a video for Team USA, Morgan said she found the superstitions toward the number strange and decided to make it her own.
  • Rapinoe told POPSUGAR that her diet is something she makes sure is consistent. According to the publication, she said there are certain things she absolutely must eat in order to get ready for a game, and her special diet is something she just can't deviate from.
  • The Rapinoe diet:Breakfast: She has a cup of coffee and a breakfast sandwich consisting of two eggs, sauteed onions and spinach on an English muffin.Lunch: Avocado toast with a chicken thigh and a side of fruit.Dinner: Two chicken thighs, sweet potatoes and asparagusPregame snack: Energy bar or a handful of almonds.
  • Every player has their own ritual for preparing for game day: For some it may be relaxing and focusing on the game -- for Christen Press, it's yoga and shopping.
  • Press said she likes to start her day by meditating, having a good breakfast, doing some yoga and she prefers to wrap it all up with some shopping at the mall.
  • Press said she also likes to make "a really big purchase" on game day "maybe like a fancy pair of shoes or a purse I would not normally splurge on." She says if she plays well, scores, or it's a good game, she gets to keep it.
  •  
    This article describes the U.S. Women's National Team's superstitions on game day.
Emily Horwitz

The Country That Stopped Reading - NYTimes.com - 0 views

  • EARLIER this week, I spotted, among the job listings in the newspaper Reforma, an ad from a restaurant in Mexico City looking to hire dishwashers. The requirement: a secondary school diploma.
  • Years ago, school was not for everyone. Classrooms were places for discipline, study. Teachers were respected figures. Parents actually gave them permission to punish their children by slapping them or tugging their ears. But at least in those days, schools aimed to offer a more dignified life.
  • During a strike in 2008 in Oaxaca, I remember walking through the temporary campground in search of a teacher reading a book. Among tens of thousands, I found not one. I did find people listening to disco-decibel music, watching television, playing cards or dominoes, vegetating. I saw some gossip magazines, too.
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  • Despite recent gains in industrial development and increasing numbers of engineering graduates, Mexico is floundering socially, politically and economically because so many of its citizens do not read. Upon taking office in December, our new president, Enrique Peña Nieto, immediately announced a program to improve education. This is typical. All presidents do this upon taking office.
  • Put the leader of the teachers’ union, Elba Esther Gordillo, in jail — which he did last week. Ms. Gordillo, who has led the 1.5 million-member union for 23 years, is suspected of embezzling about $200 million.
  • Nobody in Mexico organizes as many strikes as the teachers’ union. And, sadly, many teachers, who often buy or inherit their jobs, are lacking in education themselves.
  • they learn much less. They learn almost nothing. The proportion of the Mexican population that is literate is going up, but in absolute numbers, there are more illiterate people in Mexico now than there were 12 years ago
  • I picked out five of the ignorant majority and asked them to tell me why they didn’t like reading. The result was predictable: they stuttered, grumbled, grew impatient. None was able to articulate a sentence, express an idea.
  • In 2002, President Vicente Fox began a national reading plan; he chose as a spokesman Jorge Campos, a popular soccer player, ordered millions of books printed and built an immense library. Unfortunately, teachers were not properly trained and children were not given time for reading in school. The plan focused on the book instead of the reader. I have seen warehouses filled with hundreds of thousands of forgotten books, intended for schools and libraries, simply waiting for the dust and humidity to render them garbage.
  • When my daughter was 15, her literature teacher banished all fiction from her classroom. “We’re going to read history and biology textbooks,” she said, “because that way you’ll read and learn at the same time.” In our schools, children are being taught what is easy to teach rather than what they need to learn. It is for this reason that in Mexico — and many other countries — the humanities have been pushed aside.
  • it is natural that in secondary school we are training chauffeurs, waiters and dishwashers.
  • he educational machine does not need fine-tuning; it needs a complete change of direction. It needs to make students read, read and read.
  • But perhaps the Mexican government is not ready for its people to be truly educated. We know that books give people ambitions, expectations, a sense of dignity. If tomorrow we were to wake up as educated as the Finnish people, the streets would be filled with indignant citizens and our frightened government would be asking itself where these people got more than a dishwasher’s training.
  •  
    This article claimed that the more we read (not just textbooks, but fiction), the greater capacity we have to know. It also said that many of the students in Mexico do not learn much because their teachers are ill-educated. This made me think of the knowledge question: how much can we know if we rely on inaccurate knowledge by authority?
maxwellokolo

Keep Your Eye on the Balls to Become a Better Athlete - 1 views

  •  
    MONTREAL - The acid-yellow spheres on the screen don't look anything like the linebackers that the Atlanta Falcons quarterback Matt Ryan tries to avoid each week. Nor do they resemble an English Premier League soccer player streaking down the field, or a puck hurtling across the ice in a National Hockey League game.
sgardner35

In Trinidad, Former FIFA Executive Seen as 'Our Robin Hood' - NYTimes.com - 0 views

  •  
    Interesting how he says the worlds perception of him isn't close to the reality. 
Javier E

Repatriation Blues: Expats Struggle With the Dark Side of Coming Home - Expat - WSJ - 0 views

  • the deep, dark secret of the expat experience is that coming home – repatriation – can be even harder than leaving. “When you go abroad, you expect everything to be new and different,” says Tina Quick, author of “The Global Nomad’s Guide to University Transition.”  And when you return home, you expect life to be basically the same. “But you have changed, and things back home have changed since you’ve been gone,” she says.
  • Many expats coming home go through a period of grief, says Ms. Quick, until they “give in to the homesickness” for their host country.
  • a Facebook group, also called “I Am a Triangle,” so that people going through similar experiences could connect. A “triangle,” she says in her original post, is a person who might be from a “circle country” but move to a “square society,” that is totally different. Eventually that person evolves into a triangle, with elements of both cultures. Moving home doesn’t change that, she says.
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  • Other expats find that their alienation – sometimes called reverse culture shock – can take a more serious turn
  • Ms. Okona stopped leaving the house and cut herself off from friends. Finally, her father asked her if she wanted to see a therapist. When she did, she was diagnosed with “situational depression,” or a depression caused in her case by her inability to adjust to the transition of her new life.
  • it’s easy for returning expats to feel isolated. “Nobody gets it. It’s like having somebody dying and there’s no funeral and you’re not supposed to talk about it. You feel guilty talking about it.”
  • The Rev. Ken MacHarg, who served as a pastor in six countries around the world, says that he tells people that moving overseas will “mess you up for the rest of your life. You’re constantly torn between those places, and you’re a changed person.”
  • Children, who may appear to be excited to return home and reunite with old friends, sometimes hide their identities as Third Culture Kids. Ms. Foley, who had lived for years in France with her family, says that her children were fluent in French. But when one daughter took a French class back in Canada, she spoke French with a strong Anglo accent.
  • Many repatriated expats find it hard to connect to friends again at home. Ms. Hattaway says that expat life draws people together: “You’re in a circle or tribe with other expats. But back home, you’re only one in a sea of people. Some of them have never left, some don’t have passports. And you look like everyone els
  • Tina Quick, who lives outside of Boston, says that although she’s been back in the States for 10 years, she still doesn’t have a best friend, someone she could call in an emergency.  She didn’t understand why she never heard from the other soccer parents she met after the season ended
  • many companies limit the amount of time employees can spend in a particular posting. “They may say you have to go home or go somewhere else. But you might say, I actually like living here,” he says.
  • Expats need to know that the toughest assignment of all might be coming home. “Send me home?” asks Ms. Pascoe. “It’s easier to go to Bangkok than to repatriate in Vancouver.”
Javier E

A 'Philosophy' of Plastic Surgery in Brazil - NYTimes.com - 0 views

  • Is beauty a right, which, like education or health care, should be realized with the help of public institutions and expertise?
  • For years he has performed charity surgeries for the poor. More radically, some of his students offer free cosmetic operations in the nation’s public health system.
  • I asked her why she wanted to have the surgery.  “I didn’t put in an implant to exhibit myself, but to feel better. It wasn’t a simple vanity, but a  . . . necessary vanity.  Surgery improves a woman’s auto-estima.”
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  • He argues that the real object of healing is not the body, but the mind.  A plastic surgeon is a “psychologist with a scalpel in his hand.” This idea led Pitanguy to argue for the “union” of cosmetic and reconstructive procedures.  In both types of surgery beauty and mental healing subtly mingle, he claims, and both benefit health.
  • “What is the difference between a plastic surgeon and a psychoanalyst?  The psychoanalyst knows everything but changes nothing.  The plastic surgeon knows nothing but changes everything.”
  • Plastic surgery gained legitimacy in the early 20th century by limiting itself to reconstructive operations.  The “beauty doctor” was a term of derision.  But as techniques improved they were used for cosmetic improvements.  Missing, however, was a valid diagnosis. Concepts like psychoanalyst Alfred Adler’s inferiority complex — and later low self-esteem — provided a missing link.
  • Victorians saw a cleft palate as a defect that built character. For us it hinders self-realization and merits corrective surgery.  This shift reflects a new attitude towards appearance and mental health: the notion that at least some defects cause unfair suffering and social stigma is now widely accepted. But Brazilian surgeons take this reasoning a step further.  Cosmetic surgery is a consumer service in most of the world.  In Brazil it is becoming, as Ester put it, a “necessary vanity.”
  • Pitanguy, whose patients often have mixed African, indigenous and European ancestry, stresses that aesthetic ideals vary by epoch and ethnicity.  What matters are not objective notions of beauty, but how the patient feels.  As his colleague says, the job of the plastic surgeon is to simply “follow desires.”
  • Patients are on average younger than they were 20 years ago.  They often request minor changes to become, as one surgeon said, “more perfect.”
  • The growth of plastic surgery thus reflects a new way of working not only on the suffering mind, but also on the erotic body.  Unlike fashion’s embrace of playful dissimulation and seduction, this beauty practice instead insists on correcting precisely measured flaws.  Plastic surgery may contribute to a biologized view of sex where pleasure and fantasy matter less than the anatomical “truth” of the bare body.
  • It is not coincidental that Brazil has not only high rates of plastic surgery, but also Cesarean sections (70 percent of deliveries in some private hospitals), tubal ligations,  and other surgeries for women. Some women see elective surgeries as part of a modern standard of care, more or less routine for the middle class, but only sporadically available to the poor.
  • When a good life is defined through the ability to buy goods then rights may be reinterpreted to mean not equality before the law, but equality in the market. 
  • Beauty is unfair: the attractive enjoy privileges and powers gained without merit.  As such it can offend egalitarian values.  Yet while attractiveness is a quality “awarded” to those who don’t morally deserve it, it can also grant power to those excluded from other systems of privilege.  It is a kind of “double negative”: a form of power that is unfairly distributed but which can disturb other unfair hierarchies.  For this reason it may have democratic appeal.  In poor urban areas beauty often has a similar importance for girls as soccer (or basketball) does for boys: it promises an almost magical attainment of recognition, wealth or power.
  • For many consumers attractiveness is essential to economic and sexual competition, social visibility, and mental well being.  This “value” of appearance may be especially clear for those excluded from other means of social ascent.  For the poor beauty is often a form of capital that can be exchanged for other benefits, however small, transient, or unconducive to collective change.
anonymous

It's OK to Feel Joy Right Now - The New York Times - 0 views

  • It’s OK to Feel Joy Right NowHere’s how to prolong it.
  • The birds are chirping, a warm breeze is blowing and some of your friends are getting vaccinated.
  • After a year of anxiety and stress, many of us are rediscovering what optimism feels like.
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  • Spring is the season of optimism. With it comes more natural light and warm weather, both great mood boosters
  • Yes, receiving your vaccine shot, daydreaming about intimate dinner parties or those first hugs with grandchildren may give you a jolt of joy, but euphoria, unfortunately, tends to be fleeting.
  • When good (or bad) things happen, we feel an initial surge or dip in our overall happiness levels.
  • Hedonic adaptation means that, over time, we settle back into wherever we were happiness-wise before that good or bad event happened.
  • ven if the good thing — like getting your dream job — is continuing.
  • To maintain those positive feelings, you are going to need to work on it a bit
  • Thank evolution.
  • “Our brains developed biologically for survival, not happiness,”
  • ven the mundane things — like watching yet another youth soccer game — can feel special if you take a moment to remember the not-so-distant past when so much of our lives was put on hold.
  • While many Americans are beginning to exhale, many others are buried deep in grief.
  • If you’re not allowing yourself to feel happy because you worry you’ll be disappointed by future bad news, that’s OK too, Dr. Owens said.
  • This is called defensive pessimism, and it can help people feel more in control of a bad situation.
  • it’s understandable if you are just not ready to feel optimistic yet
  • Savor this (and everything).
  • Your first time hugging friends in a year is going to be so sweet, you’ll undoubtedly savor every moment of it. But there is joy in everyday things, too
  • To start, it’s OK if you’re not OK.
  • Marvel as much as you can.
  • This feeling can come from a walk around the block, said Allen Klein, author of “The Awe Factor.” One of his favorite strategies for ensuring his daily dose of awe is heading out for an “awe walk.”
  • On these strolls, he’ll turn off his mental list of chores and things to remember, and instead focus on finding wonder in small things along the way.
  • Be grateful and kind.
  • Acts of kindness tend to increase people’s ratings of their happiness,
  • The boost you get may not be huge, however
  • University of California, Riverside, found reflecting on past kind deeds improved well-being at a rate similar to actually going out and doing new good deeds.
  • This isn’t clearance to never be kind again, though. But if you’re stuck at home and cannot get out to help a friend, try thinking back on a time when you did those things.
  • Realize happiness alone isn’t enough.
  • If you have been struggling with depression throughout the pandemic — as many Americans have — working to boost your own happiness may not be the cure you are hoping for
  • “The opposite of depression is not happiness,”
  • “The opposite of depression is no longer being depressed.”
  • If you have been struggling with symptoms of depression these past 12 months, you may feel your depression subside as the pandemic slowly wanes. It may not.
  • Clinical depression should be treated by a mental health professional.
  • Break out your calendar.
  • Perhaps it’s too early to set a date for that 15-person dinner party, but you certainly can crack open a cookbook to start planning the menu.
  • And when party day arrives, don’t forget to savor every last morsel and belly laugh, as you eat, drink and be more than just fleetingly merry.
Javier E

How to Get It Wrong - NYTimes.com - 2 views

  • economics needs rethinking in the wake of a disastrous crisis, a crisis that was neither predicted nor prevented.
  • it’s important to realize that the enormous intellectual failure of recent years took place at several levels. Clearly, economics as a discipline went badly astray in the years — actually decades — leading up to the crisis. But the failings of economics were greatly aggravated by the sins of economists, who far too often let partisanship or personal self-aggrandizement trump their professionalism. Last but not least, economic policy makers systematically chose to hear only what they wanted to hear. And it is this multilevel failure — not the inadequacy of economics alone — that accounts for the terrible performance of Western economies since 2008.
  • Hardly anyone predicted the 2008 crisis, but that in itself is arguably excusable in a complicated world.
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  • More damning was the widespread conviction among economists that such a crisis couldn’t happen. Underlying this complacency was the dominance of an idealized vision of capitalism, in which individuals are always rational and markets always function perfectly.
  • In what sense did economics go astray?
  • But would it have mattered if economists had behaved better? Or would people in power have done the same thing regardless?
  • assuming away irrationality and market failure meant assuming away the very possibility of the kind of catastrophe that overtook the developed world six years ago.
  • while economic models didn’t perform all that badly after the crisis, all too many influential economists did — refusing to acknowledge error, letting naked partisanship trump analysis, or both.
  • starting in the 1980s it became harder and harder to publish anything questioning these idealized models in major journals. Economists trying to take account of imperfect reality faced what Harvard’s Kenneth Rogoff, hardly a radical figure (and someone I’ve sparred with) once called “new neoclassical repression.”
  • If you imagine that policy makers have spent the past five or six years in thrall to economic orthodoxy, you’ve been misled. On the contrary, key decision makers have been highly receptive to innovative, unorthodox economic ideas — ideas that also happen to be wrong but which offered excuses to do what these decision makers wanted to do anyway.
  • The great majority of policy-oriented economists believe that increasing government spending in a depressed economy creates jobs, and that slashing it destroys jobs — but European leaders and U.S. Republicans decided to believe the handful of economists asserting the opposite. Neither theory nor history justifies panic over current levels of government debt, but politicians decided to panic anyway, citing unvetted (and, it turned out, flawed) research as justification.
knudsenlu

How we determine who's to blame | MIT News - 0 views

  • This process can be conscious, as in the soccer example, or unconscious, so that we are not even aware we are doing it. Using technology that tracks eye movements, cognitive scientists at MIT have now obtained the first direct evidence that people unconsciously use counterfactual simulation to imagine how a situation could have played out differently.
  • “What’s really cool about eye tracking is it lets you see things that you’re not consciously aware of,” Tenenbaum says. “When psychologists and philosophers have proposed the idea of counterfactual simulation, they haven’t necessarily meant that you do this consciously. It’s something going on behind the surface, and eye tracking is able to reveal that.”
  • “It’s in the close cases where you see the most counterfactual looks. They’re using those looks to resolve the uncertainty,” Tenenbaum says.
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  • “We think this process of counterfactual simulation is really pervasive,” Gerstenberg says. “In many cases it may not be supported by eye movements, because there are many kinds of abstract counterfactual thinking that we just do in our mind. But the billiard-ball collisions lead to a particular kind of counterfactual simulation where we can see it.”
katherineharron

Pope Francis condemns death of George Floyd, calls US unrest 'disturbing' - CNN - 0 views

  • Pope Francis has called the death of George Floyd at the hands of US police officers "tragic" and said he is praying for him and "all those others who have lost their lives as a result of the sin of racism."
  • "Dear brothers and sisters in the United States, I have witnessed with great concern the disturbing social unrest in your nation in these past days, following the tragic death of Mr. George Floyd," Francis said.
  • "My friends, we cannot tolerate or turn a blind eye to racism and exclusion in any form and yet claim to defend the sacredness of every human life.
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  • "At the same time, we have to recognize that the violence of recent nights is self-destructive and self-defeating. Nothing is gained by violence and so much is lost," he urged.
  • Over the past few days, some Italian soccer teams have knelt in solidarity with US protestors over the killing of Floyd.
Javier E

The Great PowerPoint Panic of 2003 - The Atlantic - 0 views

  • if all of those bad presentations really led to broad societal ills, the proof is hard to find.
  • Some scientists have tried to take a formal measure of the alleged PowerPoint Effect, asking whether the software really influences our ability to process information. Sebastian Kernbach, a professor of creativity and design at the University of St. Gallen, in Switzerland, has co-authored multiple reviews synthesizing this literature. On the whole, he told me, the research suggests that Tufte was partly right, partly wrong. PowerPoint doesn’t seem to make us stupid—there is no evidence of lower information retention or generalized cognitive decline, for example, among those who use it—but it does impose a set of assumptions about how information ought to be conveyed: loosely, in bullet points, and delivered by presenters to an audience of passive listeners. These assumptions have even reshaped the physical environment for the slide-deck age, Kernbach said: Seminar tables, once configured in a circle, have been bent, post-PowerPoint, into a U-shape to accommodate presenters.
  • When I spoke with Kernbach, he was preparing for a talk on different methods of visual thinking to a group of employees at a large governmental organization. He said he planned to use a flip chart, draw on blank slides like a white board, and perhaps even have audience members do some drawing of their own. But he was also gearing up to use regular old PowerPoint slides. Doing so, he told me, would “signal preparation and professionalism” for his audience. The organization was NASA.
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  • The fact that the American space agency still uses PowerPoint should not be surprising. Despite the backlash it inspired in the press, and the bile that it raised in billionaires, and the red alert it caused within the military, the corporate-presentation juggernaut rolls on. The program has more monthly users than ever before, according to Shawn Villaron, Microsoft’s vice president of product for PowerPoint—well into the hundreds of millions. If anything, its use cases have proliferated. During lockdown, people threw PowerPoint parties on Zoom. Kids now make PowerPoint presentations for their parents when they want to get a puppy or quit soccer or attend a Niall Horan meet and greet. If PowerPoint is evil, then evil rules the world.
  • it’s tempting to entertain counterfactuals and wonder how things might have played out if Tufte and the rest of us had worried about social media back in 2003 instead of presentation software. Perhaps a timely pamphlet on The Cognitive Style of Friendster or a Wired headline asserting that “LinkedIn Is Evil” would have changed the course of history. If the social-media backlash of the past few years had been present from the start, maybe Facebook would never have grown into the behemoth it is now, and the country would never have become so hopelessly divided.
  • it could be that nothing whatsoever would have changed. No matter what their timing, and regardless of their aptness, concerns about new media rarely seem to make a difference. Objections get steamrolled. The new technology takes over. And years later, when we look back and think, How strange that we were so perturbed, the effects of that technology may well be invisible.
peterconnelly

Wikipedia acts as a check on Putin's false view of history - The Washington Post - 0 views

  • Whether to call Hitler gravely immoral or evil is one of literally hundreds of discussions about this article, which is among the most viewed ever on the site — more than 125 million times over the last 15 years, twice as many as Jesus’s total and in the neighborhood of the number for the soccer player Cristiano Ronaldo.
  • Setting the record straight matters because historical misinformation walks hand in hand with current disinformation.
  • Putin has two claims he says are backed by the historical record: that there has never been a separate Ukrainian nation, and that people who claim there is a separate nation must have another motive, whether personal gain or an ideological cause like Nazism.
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  • She showed that accounts of so-called “aces” — fighters said to have heroically held off much more powerful enemies with a single tank or plane — were based on propaganda.
  • In making these repairs, Coffman faced resistance from a group of editors who were mainly military buffs and wanted to write about battlefield valor without too much scrutiny. She, however, kept coming back to facts and sources — how do we know what we think we know? — and an insistence that Wikipedia not be swept up in mythology.
  • In a speech last year, Putin strolled through 1,000 years of battles and alliances to justify his claim of the “historical unity of Russians and Ukrainians.”
  • Just look at the rhetoric around Russian’s invasion of Ukraine, which Vladimir Putin has described as a battle to “de-Nazify” the leadership of Ukraine.
  • Since the Russian invasion, the English Wikipedia articles about the historical figures and topics Putin invoked have been racking up pop-star numbers.
  • When it comes to allegations about Nazi collaboration by prominent Ukrainian nationalists like Bandera, Wikipedia has pulled no punches. Even as Putin has emphasized these Nazi ties as a reason for his invasion, Wikipedia has resisted attempts to water down this history.
  • When Putin’s foreign minister, Sergei Lavrov, was asked how Ukraine could be in need of de-Nazification if its president, Volodymyr Zelensky, is Jewish, Lavrov replied: “I could be wrong, but Hitler also had Jewish blood. [That Zelensky is Jewish] means absolutely nothing. Wise Jewish people say that the most ardent anti-Semites are usually Jews.” It was an appalling answer that, according to the Israeli government, Putin apologized for.
  • In an unusual step, the English Wikipedia article brings up this particular falsehood to explicitly refute it.
  • The Wikipedia project comes with a stubborn confidence that facts can guide us through the darkness. In Wikipedia’s 20-year history, this belief has never been asked to do more.
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