Is this in terms of the individual or a communal/societal sense? Or both? I took it to mean both on the individual and societal levels, but I want to make sure I am interpreting this correctly.

<big>评：</big><br/><br/>技术在为人们勾画远景宏图的同时，也引人深思——发明技术的人类，已经演化到了其自身权利得由技术赋予的状态了吗？想必最激进的技术主义者也不会否认，教会他识字表达的不是命令行，而是活生生的人。廿一世纪的我们已经知道，「天赋人权」不过是句颇具浪漫主义色彩的政治标语，那些被我们珍视的权利其实是人类自己争取而来的。谈论区块链落地场景时更富批判性的靶向在于技术文化与身份认同之间的张力，可参见评论文章《新时代新气象，个体式激进与集体式自律》。

<big>评：</big><br/><br/>被时代洪流裹挟着的个体，在多大程度上遭受非主流的社会边际现象之冲击？我们固然可以辩称，蝴蝶效应在社会学领域的渗透是毋庸置疑的，哥斯达黎加矿厂工人的罢工很可能促成伏尔加河沿岸青年的思想革命。但是真正的区块链世界不会惧怕这下自成蹊的「燎原之火」——「牵一发而动全身」不过是停留在次贷危机那个旧世界的脆弱秩序——在新世界里，每个独立个体都是主流之外的完整存在，他们自己即是主流。

<big>评：</big><br/><br/>现行的数字支付体系和推广模式固然能满足 IM 软件生态内的支付与流转需求，但这些互联网厂商的野心并不止步于此，圈地画饼背后的贪婪足以压倒所有关于无用功的论述。若把屏幕前的用户比作浩瀚宇宙中的孤独星球，现在的即时通讯平台就是强大的引力场，被吸引过来的星体在此不断碰撞、合并。有朝一日，这些引力场都跳出来说自己要成为新的宇宙。可是这对于星体们来说，又与其何干呢？<br/><br/>在庞大的生态体系里，力量不断堆聚，演化出新的「极」。没有人是孤岛，但你就在孤岛。

Shades of Putnam here - what's the relationship between civic organizations as places which make connection happen (and improve work opportunities for some) and work as the thing which provides the money for civic organizations?

Examples of early Nineteenth Century hat trimmings, such as the one Elizabeth might have been working on:

Assemblies refers to social events that were held in local Assembly Rooms for the public. They were often balls, as in this case. The Assembly Rooms were large public spaces built for such an occasion.

I found this statement interesting because it demonstrates the never-ending trend of society continuously advancing and moving forward. It is almost comical to think back how in 1818, when the document was written, the writers believed that their society and educational systems were so advanced. Looking back, this was obviously not the case; however, it is true that they had made many advances from previous centuries. Furthermore, today’s society has surpassed the first generations of UVA by a remarkable amount, not only in the technological and educational regard, but also in the moral regard, considering the original UVA was a school for solely white men of high status. The “indigenous” neighbors the document goes on to mention who the writers perceive to be less advanced than themselves are described as “barbaric and wretched.” This description is ironic considering the low moral standard of these founders who are almost barbaric and wretched themselves. Finally, it is again ironic that the writers are calling themselves “advanced” when they still have ignorant and amateur views about themselves and others.

This idea that fear cannot effectively regulate behavior after a certain time is founded on basic social psychological principles. There is a concept of internal versus external justification. With an external justification, such as fear, one does something only because they know they have to, which leads to only a temporary change. Internal justifications, such as belief in a system of governance or code of ethics, leads to a permanent change because one does it because they believe it is right.

I like this piece of the document because I think it is extremely important that students today take the time to reflect and decompress. Stepping away from the grind of everyday school work periodically is essential for one's success. Many forget to practice the things they genuinely like to do in conjunction with the necessary practice of their studies. One must live, experience, and reflect back on these experiences in order to truly learn and develop their knowledge set over time. It is saddening to see hobbies and talents diminish in ones college years simply because they think there is not enough time for these non-academical activities. Self care is essential and doing the things one truly loves is a key component to practicing self care. This is something that has slowly diminished in the modernity of society and the its presence in the document shows that it is an important component of life and one's success. Additionally, it is one part of the document that is undeniably true or at least logical which in itself is worth noting.

This piece is interesting because it suggests that those who attend the university are being trained in specific areas in order to acquire skills that will lead to a small range of choices in profession. When the document was written professions were favored whereas today, graduates of the university will follow a broad range of career paths. Many of these do not follow typical professions such as doctors, lawyers, and architects as the articles below speaks about. Today, one could question if these professional jobs are disappearing and being replaced by millennials creating their own career paths such as with startup companies or temporary positions in companies. https://collab.its.virginia.edu/access/content/group/e8ce921a-5301-4957-adf9-0a6b90535b10/Is%20there%20a%20future%20for%20the%20professions.pdf

In this annotation, though I understand there is a contradictory aspect of this statement, (given UVa's history of gender and racial exclusion) that’s not where I’d like to focus. Rather, I ask, existentially, are there harms to societal freedom? Currently, our society values the idea of being an individual more and more. According to the famous sociologist Peter L. Berger, modern society's concept of dignity is reliant on an individual emancipating himself from certain societal rules. Our society's thirst for uniqueness can be seen as harmful. Later in the report, Jefferson writes about how molding individuals into habits of reflection will “render them examples of virtue to others & of happiness within themselves.” But, now I ask, is our modern day search for “dignity” getting in the way of what other’s consider virtuous? Increasingly people feel loneliness and estrangement from themselves and society. Can there be too much freedom?

I also wonder if digital can work to consolidate power. We tend to think of disruption as a move towards more equality but what if it is a move towards fascism?

2017 LM 11 10

This excerpt from the Rockfish Gap Report draws an intriguing parallel between the founding ideals of the University of Virginia and the honor systems in place today. It can lucidly be seen that Thomas Jefferson placed a strong emphasis on self-evaluation and moral conduct as the defining principles of the UVA community. The focus on “moral dispositions” and “character” rather than “the degrading motive of fear” are timeless principles that have served the university well in its aim of ingraining “qualities of virtue and social worth” amongst the student body. Indeed, one of the hallmarks of the present-day Honor Code at UVA is its ability to create a definite standard of conduct to be upheld by members of the community, a standard that inherently relies on the virtue of honor in each and every individual. This idea of self-governance is one that has transcended time and has come to characterize being a student at UVA. This is one of many fascinating instances in the Report of founding principles bearing the test of time. Furthermore, the relationship between administration and students being likened to “the affectionate deportment between father and son” offers us an insight into the constructive and nurturing vision Jefferson had for education and conduct at the university.

This excerpt lays testament to the infamous ‘supremacist’ and racial background associated with the University of Virginia’s founding. Thomas Jefferson in his book ‘Notes on the State of Virginia’ offers a critique on the society of the “indigenous neighbors” by stating that “great societies cannot exist without government”. Indeed, by further alluding to their “barbarism and wretchedness” Jefferson clearly condemns their people on account of their rural and unstructured way of life. The writing hence emphasizes the power of education as a means to move “forward” rather than indulge in such a “besotted veneration” for the past. A strong paradox is hence created about the true value of an education. The Report stresses the esteemed values of “virtue and social worth” and the “well-being of mankind” as celebrated fruits of learning. However, these notable accomplishments remain at odds with the racist views expressed in the report. The inability of education to reconcile advancement and social inclusion, emphasize the discrimination present at the time. One of many instances that question the ideals of the founding document. Furthermore, this offers a distinct contrast to the open-minded nature of knowledge and learning present at UVA today, where inclusion and acceptance of other societies remains a forefront priority.

This phrase reflects Thomas Jefferson's vision for the manner in which the University would educate its students. He believed that the value of higher education was that it allowed the individual to reflect on their personal vices, prejudices, and perspectives to strive for personal improvement. Similarly, In his novel, The Myth of Individualism, Peter Callero writes, "Our educational institutions from grade school to college are structured to enhance individual achievement in a competitive system of evaluation." In this way, Callero reveals Jefferson's motivation for an individualistic student, and subsequently an individualistic society. This notion is the foundation for a contemporary, highly individualistic society.

I found this quote interesting because it refers only to white men and how they can attain virtue and social worth from education but people of other races and backgrounds cannot. This reminds me of an article that I read in my engagement class about affirmative action because the minorities were pushing for equal treatment and the opportunity to learn and receive the benefits that education would give them. The author of the article, Richard Rodriguez, was not underprivileged as a kid because he could afford education, so he did not identify with the rest of the minorities because he claimed that have the opportunity to receive an education automatically makes you not a minority. His claim relates to this quote because he sees education as a privilege that brings you up in the world because it gives you virtue and many benefits. In the modern society, people of all races and backgrounds can reap the benefits of education and knowledge, not just white men, and they are able to pass on their knowledge to future generations. It is interesting to see how far society has come in who can receive education and what education can do for everyone in the world.

This passage demonstrates the autonomy of the empire through the treatment of prisoners when Colonel Joll captures prisoners. The magistrate shows that he doesn't approve of the treatment and attempts to help the prisoners and gets"them to clean themselves" and attempts to help them, but he doesn't fully help them, he still follows the power and runs away from the problems within his society.

The authors of the Rockfish Gap Report affirm that religious worship is not conducive to a truly liberal arts education, going so far as to propose "no professor of Divinity." Yet religious language is smatter throughout the document (such as "blessings," "faithfulness," and "religious worship.") In the Virginia Statue for Religious Freedom which Thomas Jefferson also drafted, it is written,"all men shall be free to profess, and by argument to maintain, their opinions in matters of religion, and that the same shall in no wise diminish, enlarge, or affect their civil capacities." In this way, the assertions of both texts are consistent, but the biases of the authors are apparent in their use of religious language. This demonstrates that a collective view of what a society should be is not necessarily reflected in individual beliefs.

I think it is interesting that the author describes the type of education the University of Virginia strives to teach. Primary education is the foundation of knowledge that one needs to be able to grow intellectually and learn about the real-world. In society, the level and quality of education one receives is of utmost importance, especially in the United States, as it guides people's actions and shapes their outlook on life.

In this act, mistaken identity is used to break tension. Apart from the obvious comedic relief this scene adds to the ever mounting tension and drama in the play, this scene also indicates the disintegration of society and the lack of social restraints of the general public after Caesar’s death.

In this scene, the plebeians initially surround Cinna the poet after confusing him with Cinna the conspirator. Even when Cinna repeatedly tells them “I am not Cinna the conspirator”, the citizens, in their bloodthirsty rampage, still decide to kill him, stating that “It is no matter, his name’s Cinna”. This degradation of social standards and the crumbling of the social foundations of Ancient Rome bolster the image of the plebeians as ‘sheep’ to be swayed and controlled by the ruling classes, and solidifies their position in the play.

It is also no coincidence that Shakespeare made Cinna a poet. In the citizens’ interrogation of Cinna, Cinna not only speaks for himself, but as a poet and as a projection of those in scholarly fields and free speech as a whole. With this, Shakespeare compels the audience to question whom poets and those who provide information to the public are accountable to, and whether free speech is more important than a stable and safe society.

Olaus Murie was a wildlife biologist who studied caribou herds in the Brooks Range in northern Alaska. He was named president of the Wilderness society in 1950 after being a part of the organization for 13 years. Murie's accomplishments include persuading President FDR to include additional land to the Olympic National Monument, establishing Jackson Hole National Monument, and successfully lobbying dam projects in Glacier National Park and Dinosaur National Monument. However, his most well known work was protecting the Arctic National Wildlife Refuge and its successful campaign.

"Wilderness.org." Olaus Murie | Wilderness.org. Accessed May 1, 2017. http://wilderness.org/bios/former-council-members/olaus-murie.

The Wilderness Society is a conservation organization that was established in 1935 and has successfully protected 110 million acres of wilderness in 44 states. The organization’s mission is to “protect wilderness and inspire Americans to care for our wild places.” Other objectives include better protection, stewardship, and restoration of public lands for current and future generations. For further reading, visit the website: http://wilderness.org/

People spend their money on frivolous things, such as stories, yet she's also the one who just bought a Persian cat. Humans will tend to financially support the superficial, but these things can also have unseen deeper meanings, such as the companionship a cat provides or the rhetorical experience a novel brings.

Refers to someone who is uneducated. Already, Eliot has referred to "Classic Literature" that most people in today's modern society aren't aware of. This is his way of mocking those people.

They American Dialect Society Word of the Year 2016

Even the NYT got interested, however briefly.

The Others.

Though it came out a few years after the texts listed in the previous paragraph, Randall Collins’s Credential Society would be relevant.

A postcolonial Internet, yes. Especially if we revisit the current one’s history. But the piece is mostly about postcolonial MOOCs and that’s much more specific.

In some ways, it’s quite remarkable that one of the key figures of post-development was also the one who called for “deschooling society”. As is obvious from observing humanitarian and philanthropic work is that “development” participates in neocolonialism, despite (or often because of) the best of intentions. MOOCs are closer to development than to postdevelopment. Even cMOOCs.

Post-Illich?

If you work in international development? If you are interested in learning more about the history and evolution of the thinking driving international cooperation. This is a site for you.

The site offers the pre-print version of an IDRC publication entitled International Development: Ideas, Experience, and Prospects, edited by Bruce Currie-Alder, Ravi Kanbur, David M. Malone, and Rohinton Medhora.

This is an interesting book brings together the voices of over ninety authors, which include international development practitioners, experts and policy makers.

The site contains a study guide comprised by eight sections of the book, each with a number of chapters. Ideal to use for beginner or advanced courses in universities and as reference for day to day work in the field.

I really enjoy this idea, for some reason, as something so unfathomably sad has happened to Dorian, as if his life were a novel (hmhmhm) and he finds it too amusing to be bothered by. Wilde demonstrates the surreal reality that plagues life and continues somewhat of a commentary on how precious one's life is, and how it must not be wasted on conforming when one does not see fit.

Wilde uses this dialogue to convey his theory on the meaning of life. "People are afraid of themselves nowadays" is Wilde's call to the oppression of individuals by society. Wilde opens the concept of living as one sees fit - their true identity. This dialogue probably cause issue from early critics of Wilde's work, as it holds a somewhat secular message.

Paging Ivan Illich.

In precise contrast with school. In some ways, literacy is such a basic part of schooling that it’s nearly impossible to imagine other core skills (from numeracy to empathy) giving pupils and students any kind of social status outside of literacy.

Interesting example of how society interacts with its built environment and how they influence it.

Understanding this paradigm, what does it mean to hold hearings and lectures. What does it say about the relocation of authority away from target location. Does this provide any insight on the dynamics of social and political justice/injustice within an economic nation?

I have studied in my International Marketing course here how social media is a cultural institution in society and has an extremely powerful influence on societal structures regarding preferences, levels of acceptance of products/technology, and how consumers are influenced to use them.

Sounds like scheming for political gains.. This is easy to see in the work place or society when one befriends another or joins a certain group for political/hierarchal benefits rather than for the pure purpose of the action. African societies cannot be the only ones who follow these functional implementations of these infrastructural projects.

So it is not really about the technology, but more about how we are implementing the use of it throughout the different areas where these systems are constructed.

So even in a hands free scenario, the market and society are still being structured by the government..? Does that really leave it to be hands free? The way the government decides to structure it surely must have an influence on how the turnout is

Maybe society needs to focus on more short term goals that will be easier to assess on whether or not they are being reached.. It's important to set goals, but setting too high of goals can actually cause more discouragement than motivation

civilization is a major cause of discomfort and provides situations that influences humans to be or feel hostile towards someone or something.. ? Really..

Technology is tying cities together, making them stronger, quicker to adapt to changes, and more able to respond to threats.

Riots and defiant parades/organizational rebellions are led along streets... They're literally using their built environment in an abstract way that was probably never thought of being purposed in that way.

Are we allowing the technology we use to build around us reform the way society interacts with itself and its surroundings?

"social organization and spatial behavior"

how we structure our society and interact with our built surroundings

Trying to find the best ways to implement the uses of said "built environment" within our society

Maybe instead of actually building things that provide privacy, creating a societal structure that respects the need for privacy..?

• Social benefits like free education, healthcare and pensions.
• Redistributive taxation.
• Relaxed employment laws.
• History in family-driven agriculture. Culture of small entrepreneurial enterprises.
• High rates of taxation.

Intellectual property may be a liberal influence on society.

Not actual truth, but a contraction of that which is generally accepted as the place of balance between good and evil, right and wrong, etc., yet is in fact, fluid and contextually based, evolving with human/societal values. convention.

The rhetoric of society

The basis of the internal battle of good and evil.

"Truth" as defined by social opinion.

The good of rhetoric, a blessing which enables society and creates possibility