- May 2017
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This will require anunderstanding of the nature of the relationship between discursive prac-tices and material phenomena, an accounting of “nonhuman” as well as“human” forms of agency, and an understanding of the precise causalnature of productive practices that takes account of the fullness of matter’simplication in its ongoing historicity
We need to understand the influence of language and matter together in order to more properly understand the world around us as well as fully understand the history of matter's influence on the development of culture and society.
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- Mar 2017
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t the goal of all thought and argument is to emulate the purity and objec-tivity and rigor of science, in order to protect oneself from the errors that passion and desire
Booth disagrees with the Enlightenment ideas of rhetoric, reflected by rhetoricians such as Astell and Hume, that the goal of rhetoric is to be as logical and rational as possible and disregard the importance of emotion, which he defines here as scientism.
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So that A may become non-A. But not merely by a leap from one state to the other. Rather, we must take A back into the ground of its existence, the logical substance that is its causal ancestor, and on to a point where it is con-substantial with non-A; then we may return, this time emerging with non-A instead.
The idea that in order to reinvent something, you must take it back to its basic form. Once it is in its basic form, you can better understand it; once you have an understanding of it, only then can you transform it into something else.
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- Feb 2017
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and if we consider that the same process must have gone on with the words of our mother tongue from childhood upwards, we shall clearly see that the earliest learnt and of-tenest used words, will, other things equal, call up images with less loss of time and energy than their later learnt synonyms.
Spencer states that the simple words we first learn as children are more efficient than the synonyms we learn later in life. There are less connections to be made with the original word that we use, and therefore using original language is more economic.
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I rejoice, because I am persuaded that the rights of woman, like the rights of slaves, need only be examined to he un-derstood and asserted, even hy some of those, who arc now endeavoring lo smother the irre-pressible desire for mental and spiritual freedom which glows in the breast of many, who hardly dare to speak their sentiments.
She's ecstatic that women, like the slaves, will be able to fight for more rights and free themselves from oppression, even if that end result is still far down the road. At least people are starting to "wake up" to how subservient and lower class women are seen as in this time, even those most adamant on keeping those customs.
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Until our inlercourse is purified by the \ \ forgelfulness of sex,-until we rise above the present low and sordid views which entwine themselves around our social and domestic inter-change of senliment and feelings, we never can derive lhat benefit from each other's society which it is the design of our Creacor that we should.
Grimke is saying that we will not live to our full potential, what God has destined for us, if we continue to live our lives in extreme separation between the sexes. Interesting point to suggest that society was living against what God manifested for humanity.
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Wherefore, my respected friends, let us no longer talk of prejudice, till prejudice becomes extinct at home. Let us no longer talk of opposition, till we cease to oppose our own. For while these evils exist. to talk is like giving breath to the air, and labor to the wind.
Discussing prejudice ironically keeps it alive; it is only through action and relationships that prejudice can be phased out.
This sentiment is slightly concerning, though. If one never discusses how they may be prejudiced against, will they ever be able to recognize it and act appropriately? Can prejudice by solved through action and character alone?
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