rough year for public schools.
cost of schooling in districts is overbearing
108 Matching Annotations
- May 2022
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www.theedadvocate.org www.theedadvocate.org
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- Feb 2021
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newclasses.nyu.edu newclasses.nyu.edu
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This suggested confusion istwofold. First, engineering is more than what engineers do in their work.
Engineering ethics is not just about the individual engineer, because their work is connected to so many different people's work inside and outside of the organization, such as the suppliers, clients, stakeholders, and more.
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However, with regard to engineers, much of this vocation is discovered andacquired during the years of education and training. In this respect, technical schoolsand universities have an important influence and responsibility, because importanthabits, attitudes, and values, can be effectively promoted—or neglected—there(Fleischmann2004).
Schools can be used to spread this new code of ethics. This way engineers are able to learn early on about how to be a responsible, collaborative engineer in an organization, and also understand how their contribution affects the community/world around them.
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Everyone has to contribute to the creation ofthe necessary conditions for its growth, although this involvement can be neitherimposed nor learnt in the abstract. It has to come from a proper understanding ofwhat is at stake. Nevertheless, we have to admit that an intellectual understanding isnot enough.
In order to change the current code of ethics in engineering organizations, all parties must be on board to sustain, evolve, and spread this new standard.
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Manufacturers have more incentive to satisfy customers than to satisfygovernment agencies.’’
Users and democratic systems are the way we can change the way technology is changing our lives, because companies and organizations will listen to the users more than governments.
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The ethical question is not, ‘‘Who isguilty?’’ but ‘‘What has been my contribution to the outcome?’’
This emphasizes the point that the blame is not just on one engineer but spread out to an entire organization. Now, one person may have had a bigger role in the failure than another person, which would make their contribution to the failure greater. However, overall, the blame shouldn't be just on one person alone.
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responsibility is no longerrestricted to single individuals:
Since everyone in an organization works collaboratively, the responsibility and blame is shared among all parts of the team and not just several engineers.
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To say this in other words, engineering ethics should abandon thesuffocating scenario of engineers trying to discover in their conscience or wisdomboth: (a) the correct answer to a moral dilemma they are confronted with, and(b) the courage to carry it out unhesitatingly.
An engineer must start to realize not just the impact of his/her work but also the impact of his/her organization on communities, society, and the environment around them.
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t first glance, if ourprevious description is correct, that is to say, if engineering ethics is understood in aroutine way as engineers’ ethics and this shift favors the moral model of an isolatedheroic engineer, then, engineering ethics is quite far from those third generationalfeatures. Day by day, we transform the planet in which we live. Engineering is oneof the activities that contributes most to this transformation in its demand of rawmaterials, consumption of energy, waste products, and the side effects on trades andthe work place, and so it is necessary to take into careful consideration its influenceon the life of all human and non-human beings.
In order to create a better world for tomorrow and for future generations, we must make that shift from the misguided idea of a heroic, individualistic engineer to a collaborative and global feature of ethics and responsibilities. This will be helpful in fighting global issues such as climate change and world hunger.
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CSR
There are three levels to the responsibilities that companies hold. The first is to just maximize benefits/profits while obeying the law. The second is to protect their employees and their employees' families. The last one is their actions and their impact on the world.
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Rights
There are three levels of rights. The first one is individual rights, such as the right to vote and own property. The second is economic rights, such as getting a fair wage and health care from their employers. The last is human rights, and how we treat each other globally.
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Ethics
There exists three levels of ethics. The first is personal. The second is social, between two or more individuals. The last one is global, where we have to see ourselves as a species and also look out for other living beings.
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It is our belief that a responsible engineer does not need to be a heroic engineer.This affirmation is compatible with the fact that some characteristics of the heroicengineer are also desirable in every engineer, for instance, discipline, courage, andtenacity. Moreover, there are heroic engineers who, in special circumstances,sacrifice themselves, putting at serious risk their job or their career, and sometimeseven their life. These attitudes deserve much admiration and respect, but heroism isfar from what can be demanded of professionals.
Basart and Serra assert that organizations and teams do not need to always have an heroic engineer, who sacrifices his/her life, time, and resources to helping the organization and its values. A responsible engineer who has some of the qualities of a heroic engineer, who understands how to work collaboratively, is a more suitable engineer in today's world.
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Adam (2001) pointed out two handicaps of this brave engineer. The first is that itproposes a very individualistic engineer.
Adam brings up two interesting points that contradict the notion of a heroic engineer. One is that most engineers work in collaborative spaces and teams. The second is that this notion of a heroic, epic figure mainly represents a male figure, which is sexist against women who could also be an ideal engineer.
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In their proposal it is a centralpoint to emphasize the character development of these students. This maturationbecomes crucial and could be accomplished in the university classroom bypromoting, through several methods and strategies, the figure of the heroic engineer:a self-reliant engineer both ready and willing to confront many challenges and perilsfor the sake of others.
Basart and Serra reference to several studies in the late 20th century to not only present a definition of a heroic engineer but also show how students currently are not capable (too immature) to be this kind of engineer. However, the college can change this character by promoting the actions of a heroic engineer in their classes and curriculum.
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The first is to ask for a revision of the notion of responsibility in engineering,a question which we develop later. The second is to seek out an engineer strongenough to deal with any ethical challenges that may arise.
Basart and Serra list out two possible solutions to the "blaming" issue that was earlier discussed. The first one is to revise the engineering ethics code, so that engineers do not get all the blame. The second one is to hire an ideal engineer who can handle the intense pressure and still get the task done without any failures by the time of launch.
Personally, I believe there is a third option: to put the blame on the managers and people in charge of the organization.
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It goes withoutsaying that when something goes wrong in an engineering project the responsibilityfalls heavily on engineers. This is so for several reasons, their professional statusand the pressure exerted by managers, clients, and professional associationsamongst them. Certainly, when failures happen they cannot deny their share of theblame, but many other instances, social or professional practices, and people havealso often taken a role in the outcome (Lynch and Kline2000).
Even though engineers are given most of the blame for a problem in an engineering project, Basart and Serra claim that there could be other factors and players involved that could've caused the engineering project/product to fail. The reason why engineers are given so much blame is due to significant responsibilities and pressure given to them by internal(managers) and external factors(competition).
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Engineers are not a singularityinside engineering; they exist and operate as a node in a complex network of mutualrelationships with many other nodes.
Engineers in companies/organizations are part of a much larger network of people (suppliers, key partners, other engineering teams, manufactorers, etc.) With this in mind, there is a serious question as to who is responsible to upholding engineering ethics within the team or organization. This is because the network is so complex that it could be difficult to pinpoint any errors or unethical practices being done.
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Second,whatengineers can do andhowthey do it depends on all of these people,organizations, requirements and regulations.
How engineering do their work also depends on external factors and other people. This shows that one has to look at the whole organization when evaluating how ethical it is, because a single engineer is a small node in the large, complex node that make up that organization.
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Such connections between engineering ethics and livelyparts of moral or political theory suggest how little we understand engineeringethics, how deeply confused the subject remains.’
Engineering ethics has not been explored as much as it should have
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in recognition of the importance of our technologies in affecting thequality of life throughout the world and in accepting a personal obligation to ourprofession, its members and the communities we serve, do hereby commit ourselvesto the highest ethical and professional conduct and agree
An organization must take into account the effect of its work on the world and also whether their work aligns with their company goals/vision/purpose.
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Certainly, that is not surprising; they cannot help because they areopenly addressed to professional engineers, not to the whole set of different actorsinvolved in the world of engineering. Thus, the goal of a code is to engage themembers of the association to work and behave according to the principles of theassociation, but also to protect their own interests.
Engineering organizations should focus on involving many different parties and members of the organization to help create the code of ethics. This way all parties have a voice and not just one individual
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but also form a starting point fromwhich many readers will develop their thinking
The concern that Basart and Serra have with these engineering codes of ethics are that they are in textbooks that teach the new generation of engineering students. This means that most engineering students are learning that engineering ethics and engineers' ethics are the same thing, when in fact, engineers' ethics is only a part of engineering ethics.
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This trend has somewhat established a tradition in the field, therefore it is alsoreflected in many well-known textbooks on engineering ethics (for instance,Fleddermann2004; Harris et al.2009; Johnson1991; Martin and Schinzinger2005).After taking a look at their contents page it becomes apparent that the core of theapproach is mainly engineers’ ethics. This observation intends no criticism of any ofthese well-respected books; it simply states that they are also included in thistradition.
Basart and Serra are not criticizing the tradition of believing that engineering ethics and engineers' ethics are the same thing; however, they do want to highlight to the reader that this tradition is pretty wide spread and also done by many professionals in the engineering field.
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Due to the fact that this shift is so subtle and common itquite often goes unnoticed. There is no doubt that both elements are closely relatedbecause engineering and engineers need each other to operate, but they are not thesame thing. In particular, engineers’ ethics is just a part—even though a veryimportant one—of a number that must be considered when talking aboutengineering ethics.
Even though engineers' ethics and engineering ethics are similar and related, they are not the same. In reality, Basart and Serra propose that engineers' ethics is a significant segment of the overall engineering ethics. There are much more aspects and factors to be considered when evaluating engineering ethics other than just engineers' ethics.
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Concerns about safety keep growing everywhere due to the fact that now we have asensitive awareness of the huge amount of power we are both consuming anddeploying, thus, new forms of dialogue and consensus have to be incorporated atdifferent levels, in different forums and at different times.
Due to technology, engineers are understanding the consequences and negative impacts of our actions. Basart and Serra both propose that new ethical protocols must be incorporated through various stages of development and time to ensure that all parties involved are conducting their work ethically and morally right.
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When engineering ethics and engineers’ ethics are takenas one and the same thing the paradigm of the ethical engineer which prevails is thatof the heroic engineer, a certain model of the ideal engineer: someone both quiteindividualistic and strong enough to deal with all the moral challenges that couldarise.
There is a current misconception currently in the engineering world. Many engineers believe that engineering ethics and engineers' ethics are the same thing; however, Basart and Serra believe that this is not true in today's modern world where we are all interconnected.
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engineers are not a singularity inside engineering; they exist and operate as apart of a complex network of mutual relationships between many other people,organizations and groups.
Engineers work together in groups. Therefore, when looking into the ethics of an engineering group or tech organization. These relationships must be looked at from an outside point of view. Also, as an engineer in this organization, he/she must be aware that their interactions/relationships with others do reflect on their character of themselves and the organization/team as a whole.
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newclasses.nyu.edu newclasses.nyu.edu
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Allwe can do is enhance science’s chances of getting us out of this mess: Educate scientists, support pure research, disseminate it freely and reward it with immortality,not just money.
Our best choice is to trust and invest more in science.
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Countries and corporations convinced that their gains from mitigating climate change can outweigh the costs to them will provide the public good to everyone as abyproduct, a side effect, of what they buy for themselves. The catch is that the costs to the individual country or corporation will have to be low enough to be swampedby its benefit to that country or company.
The United States and big corporations throughout the world have the power to find a technological solution to Climate Change; however, right now green technology is not advanced and cheap enough to be used and bought for the public good.
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The main obstacle to carrying it out will be the unwillingness to surrender national sovereignty.
Ostrom's plan is harder to apply for solving climate change, because enforcing these rules would be an act of war against other fundamental principles within the United Nations.
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She spent a career identifying theconditions, all over the world, including the developing world, under which groups manage to solve the prisoner’s dilemma by voluntarily creating institutions —rules, norms, practices — that every member benefits from, non-rivalrously and non-excludably. I
The only way to solve the problem of the prison's dilema is to create guidelines that every party can benefit from non-rivalrously and non-excludably.
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Hobbes argued that theonly way to provide this public good is for each of us to surrender all power to the state so that it can compel obedience to the law. Hobbes’s recipe for escaping theprisoner’s dilemma of anarchy never attracted much support. The history of political philosophy from Locke to Rawls is a sequence of proposed alternatives toHobbes’s strategy. Each sought a basis on which people can credibly bind themselves voluntarily to provide the public good of “law and order.
Hobbes's proposal is for everyone to give up power for the public good
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If the rest of theworld’s major polluters get together to curb emissions, the United States doesn’t have to and will still benefit. On the other hand, if China, the European Union, India,Russia and South Korea do nothing, there’s no point in the United States even trying. It can’t solve the problem alone. It looks as if either way, the United States shoulddo nothing to curb its own emissions.
There seems to be confusion on who should pay the most when it comes to stopping climate change. No matter what decision they choose so far, one side is unhappy and has to pay more.
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newclasses.nyu.edu newclasses.nyu.edu
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27)T&4&>&-"&117-4*43#(&.#4'&=;K*/#1(175#43#*-#(43&4'#/?17)34#/0%1#2#3.&-/91&>59&11#/"*'#7)-.#/7>&1(4,/#-4(&4N4;g#*')#C(>&-1*>5=#*=1#*,4+#6#-$3#-43#G(>7#->#H7-(7/#43#.7(17441#.*'#43&-&9,-/1#*",-4#(4#/&((,.=47*-(;
Big data models could be the next pseudoscience, because sometimes the assumptions and conclusions made by these WMDs are untested. This could lead to false positives/negatives about someone's personality and traits.
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!=7*-##'7-437("7#1/7(g71/+&N&-B'&->7(>*n9&(#/(4&'4?,=;QF4#-/7-)"&'9#%*-/&='*(=#>4C(&1.&.&4#'*''k(,.k+g71/(*'4(43'*,)3.7117*-(*"@*9(74#(+&-&1%^7-)$3&474>&11(#&>3=#'(*-C(G(*>7&1/&4&;HI3#>*.=&-%/#6#1*=(='*"71#(*"@*9>&-/7/&4#("*'74(>,(4*.#'(+.*(41%4#>3>*.=&-7#(+5##=7-)43#.,=4*/&4#&(43#>&-/7/&4#(&//-#$(5711(
Gild is an example of a hiring platform that could solve the issue of applicants lying on their resumes.
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K&-%*"43#=#*=1#(,""#'7-)43*(#1*-)>*..,4#($#'#>*.7-)"'*.=**'-#7)39*'3**/(;N*m#'*F+4*74(>'#/74+'#.*6#/43&437)31%>*''#1&4#/>3,'-/&4&"'*.74(.*/#1;I3#>*.=&-%(&>'7"7>#/&974*"#""7>7#->%"*'"&7'-#((;
Churn analysis could be a way to mitigate the harmful effects of WMDs.
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A4C(,=4*(*>7#4%$3#43#'4*,(#43&47-4#117)#->#4*'#@#>4&-/=,-7(343#.R*'4*'#&>3*,44*43#.$74343#'#(*,'>#(43#%-##/;D#>&-,(#43#(>&1#&-/#""7>7#->%43&4.&5#DKT((*=#'-7>7*,(7-*'/#'4*3#1==#*=1#;A4&11/#=#-/(*-43#*9@#>476#$#>3**(#
It's not just the WMDs fault. The administrators and humans using the technology must make the ethical and morally right final decisions and actions on applicants. We can choose to take a different path and help people who are behind in improving themselves.
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3#%3&6#(7.=1%'#4,'-#/7-&-#$7->&'-&47*-+437(47.#4*),7/#(*>7#4%C($7--#'(=&(4#1#>4'*-7>)&4#5##=#'(;
This inequality that is being seen with these recruiter programs is nothing new.
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I37(7('&'#1%43#>&(#"*'1*$?1#6#1@*9&==17>&-4(;i
These tests hurt poor people more than affluent, rich people, since they do not have the same connections as rich people. This makes it harder for them to find a job with these new algorithms being used.
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These models do not take into account the amount of improvement that a person can have, and it also does not learn from its mistakes.
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e*4#43&443#'#C(-**=47*-4*&-($#'G&11*"43#&9*6#;HU'*(=#>476#$*'5#'(.,(4=7>5*-#*=47*-+$743*,4&>1,#&(4*3*$43#='*)'&.$7117-4#'='#474;!-/(*.#*"43#&-&1%(7($711/'&$,-"1&44#'7-)>*->1,(7*-(;
A false assumption that these tests make is the believe human traits are binary, either you are "unique" or you're "orderly;" however, there is no option for both or neither. People are complex, meaning that they can be in the both and have characteristics of both an unique person or an orderly person.
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W*,.7)34437-543&4=#'(*-&174%4#(4($*,1/9##&(%4*)&.#;A"%*,)**-17-#4*4&5#&B76#B&>4*'U#'(*-&174%I#(4+741**5(175#&>7->3;f-#E,#(47*-&(5(LG<&6#"'#E,#-4.**/($7-)(OHA4$*,1/='*9&91%9#(.&'44*&-($#'G6#'%7-&>>,'&4#;H!-*43#'&(5(LGg#4.&/#&(71%OH!)&7-+>3#>5-*;e*44**.&-%>*.=&-7#($&-44*37'#3*43#&/(
The test results are often inaccurate, since it either is a poor predictive model or because the employee does not put accurate information on the test.
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This highlights how feedback is needed for these statistic, recruiting softwares to work. They need a human on the other side to communicate with. This way the machine knows whether or not it's right and also the machine can state to the human why it came up with the decision that it did.
Annotators
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newclasses.nyu.edu newclasses.nyu.edu
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\*-(+.+#'4"#-#B')/'+*1$'),1-*+"6('-#'81&#-3/)+11)31-7#"'B*1-')610*3*4'+*1$9@"'+A(+"#*-8/-81(#.'$0*$+"#!'("*$,+1$(4"11)(+"#53#'+/-#071+"'(+*4F'$0'4'--1+9@#'4"#-(F$#&+"'+*3+"#*-(+/0#$+((+/67)#01$+"#+#(++"#*-1&$H17(&#-#'+-*(F9@"*(,'B#+#'4"#-('(+-1$,61+*B'+*1$+1#$(/-#+"#*-(+/0#$+(8'((#0.#(8#4*'))5'(+"#_-#'+E#4#((*1$7'++#-#0+"#)'71-6'-F#+9C++"#('6#+*6#.*3+"#*-(+/0#$+(1/+8#-31-6#0+"#*-8##-(.+#'4"#-('$0'06*$*(+-'+1-(41/)0-#4#*B#71$/(#(13/8+1lS.RRR9%351/'00+"1(#81&#-3/)*$4#$+*B#(+1+"##B*0#$4#*$+"#4'(#:+"#"*,"$/67#-13#-'(/-#('$0+"#'7$1-6'))5"*,"+#(+(41-#(:+"#-#&#-#,-1/$0(31-(/(8*4*1$+"'+31/-+"L,-'0#+#'4"#-(.71&*$,#*+"#-+13#'-1-+1,-##0."'041--#4+#0+"#*-(+/0#$+(A#?'6(
This shows how these "correction" algorithms do more harm than good, because they promote fear in teachers, since if their students do not perform well then they lose their jobs and livelihood. This pressures them to do actions like correcting their students' exams, even though the student does not fully understand the exam topics/material.
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@"*(/$0#-(41-#('$1+"#-41661$3#'+/-#13!DJ(9@"#5+#$0+18/$*("+"#811-9
Since the algorithms are left without any feedback system, poor people get discriminated the most, since they are themselves in terrible conditions mentally, physically, and emotionally.
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A problem with most of these algorithms is that there is no human giving them feedback. This is dangerous, since there is no way that the algorithm can fix itself.
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Since the sample size is too small, there is not enough data to effectively evaluate a teacher's performance over a year.
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Another problem with these algorithms is that they are not transparent on how they work and what metrics they use to make their decisions.
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This clearly demonstrates how the algorithms built to help our lives only see the numbers and make vague assumptions based on that; however, cannot understand beyond the numbers and take into account feelings. IMPACT does not understand that how a teacher makes a student and his/her colleagues feel is far greater than the students' exam scores.
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Even though computers and these mathematical algorithms have made our lives easier and more convenient, they have no completely eliminated the flaws of humans - as these algorithms have our prejudices and biases embedded in them through the data that they collect.
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This can relate to Basart and Serra's argument, since they both claimed that engineers should be more aware of their contribution to the output an organization has. If O'Neil and other mathematicians realized the adverse effects of their work, they could have correct it and saved thousands of people from losing their livelihoods after the 2008 Housing Crisis.
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This metaphor used highlights that there is a dark side to mathematics and engineering in general.
Annotators
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- Sep 2020
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newclasses.nyu.edu newclasses.nyu.eduJoy20
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butratherthatstrangeadmixtureofterror,pain,anddelightthatIhavecometorecognizeasjoy
Joy is a mixture of terror, delight, and pain.
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George Bellows: Geraldine Lee, No. 2, 1914;on view in the Metropolitan Museum of Art’s‘George Bellows’ exhibition until February 18,2013
George Bellows: American realist painter during the early 20th century. Known for depicting bold interpretations of urban life.
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Whywouldanyoneacceptsuchacrazydeal?Surelyifweweresaneandreasonablewewouldeverytimechooseapleasureoverajoy,asanimalsthemselvessensiblydo.Theendofapleasurebringsnogreatharmtoanyone,afterall,andcanalwaysbereplacedwithanotherofmoreorlessequalworth.
Is she saying that experiencing pleasure is far better than experiencing joy? Why does she leave off the essay like that?
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“Ithurtsjustasmuchasitisworth.”
Even though joy may hurt, it's necessary in our lives.
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Wewereheadingtowardallthatmakeslifeintolerable,feelingtheonlythingthatmakesitworthwhile.Thatwasjoy.
Im confused. In this paragraph, Smith explains joy as something that we cannot live without. It makes life "worthwhile". All the horrible stuff that happened in our life, seems to disappear in the face of joy. Why is it no good to talk about it? How does joy have very little pleasure to it?
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Whatlookedlikelovehadjustbeenteenspirit.Butwhatawonderfulthing,tositonahighwall,dizzywithjoy,andthinknothingofbreakingyourankles.
Whenever she describes experience of joy, her mind shuts off a bit and all she could experience/think about is the current moment. She becomes numb to other emotions, like fear or danger.
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Attheneurallevel,suchexperiencesgaveyouaclueaboutwhatjoynotundertheinfluencewouldfeellike.
Drugs use the same pathways as the experiences that bring you true joy. This is how they mimic the experience of joy and become addictive.
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Abeachholidayisapleasure.Anewdressisapleasure.ButonthatdancefloorIwasjoy,orsomesmallpieceofjoy,withalltheseotherhundredsofpeoplewhowerealsoapartofjoy
I feel like she makes a clear distinction here. Pleasure is something that you can own and experience to the fullest extent. However, joy is a state of mind where you are not in full control or at least when drugs are in your system.
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itwouldexplaintheirgreatconcernwithotherpeople’sexperience.Foraslongasthathighlasted,theyseemedtopassbeyondtheirownegos.Anditmightreallyhavebeenjoyifthenextmorningdidn’talwaysarrive.I
Drugs make you feel joy only for the time that you are high; however, after that you start to come back into reality and realize that it was all fake - leaving you in a worse condition then before.
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Theirmostendearingqualitywastheirgenerosity.ForthelengthofonenightSmileywoulddoanythingatallforyou.Findyouacab,walkmilesthroughtheearlymorningstreetslookingforfood,holdyourhairasyouthrewup,andlistentoyoucomplainatgreatlengthaboutyourparentsandfriends—agreeingwithallyourgrievances—thougheverysoulinvolvedinthesedisputeswascompletelyunknowntohim.ContrarytoyourinitialsuspicionsSmileydidnotwanttosleepwithyou,robyou,orconyouinanyway.Itwassimplyintenselyimportanttohimthatyouhadagoodtime,tonight,withhim.“Howyoufeeling?”wasSmiley’sperennialquestion.“Youfeelingityet?I’mfeelingit.Youfeelingityet?”Andthatyoushouldfeelitseemedalmostmoreimportanttohimthanthatheshould.
Smith personifies the drug's effect on people to illustrate to us how ecstacy mimicked joy. However, in reality, it is fake and not real, true joy in life.
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mostAmericanchildrenalivein1969sawthemoonlandings
I'm surprised and also intrigued that she used this example of American children seeing the moon landings in 1969. This just shows how common the ecstacy abuse was for Brittan in the 1990s. However, I am confused why she used the moon landings as an examples. The moon landings were a symbol of hope, innovation, and inspiration for many children; however, the ecstacy problem in Brittan was a low-point for the country.
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Wegaveourselvesuptojoy.
Hold on. Is she saying that joy could be a bad thing? Or is she saying that joy is something that makes you forget about everything else in your life and makes you enjoy the current moment that you're in?
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Mostofthemenweretopless,andmostofthewomen,likeme,worestrangeaprons,fashionableatthetime,thatcoveredjustthefrontofone’storso,andonlyremaineddecentbymeansofafewweaklookingstringstiedindaintybowsbehind.Ipushedthroughthiscrowdofsweatybarebacks,despairing,wonderingwhereinasuperclubonemightbeddownforthenight(thestairs?thefireexit?).ButeverythingItriedtolookatquicklyshatteredandarrangeditselfinaseriesofpatternedfragments,asifIwerelivinginakaleidoscope.WherewasItryingtogettoanyway?Therewasnolongerany“bar”or“chilloutzone”—therewasonlydancefloor.Allwasdancefloor.Everybodydanced.Istoodstill,oppressedonallsidesbydancing,quitesureIwasabouttogooutofmymind.
While she is on ecstacy, she describes her experience in a way that seems like she isn't in control of herself in this situation. From this paragraph, I am getting the idea that drugs prohibit her from taking in everything and appreciating what's around her. She cannot experience true joy when on drugs, because the drugs are tampering with her senses and brain.
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Thoseofyou,thatis,whowerefortunateenoughtotakethefirstgenerationoftheamphetamineecstasyandyetexperiencenoneoftheadverse,occasionallylethalreactionswenowknowotherssuffered—yes,foryoupeopleIhaveaquestion.Wasthatjoy?
Analysis: Smith brings up the idea that we may be having "fake" moments of joy, due to drugs.
Questions: Is drug abuse of amphetamine ecstacy a big problem in Britain - especially in 2013?
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Thisisanewproblem.UntilquiterecentlyIhadknownjoyonlyfivetimesinmy
Is Joy a more extreme version of pleasure? Joy is something that happens rarely. Why would thinking about moments of joy "destroy everything"?
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Aredheadedgirl,withamarvelouslargenosesheprobablyhates,andgreeneyesandthatsunshycomplexioncomposedmoreoffrecklesthanskin.Oraheavysetgrownman,smokingacigaretteintherain,withasoggymustache,abovewhich,asurprise—thekeeneyes,snubnose,andcherubmouthofhisowneightyearoldself.UponleavingthelibraryattheendofthedayIwillwalkalittlemorequicklytotheapartmenttotellmyhusbandaboutanangular,cateyedteenager,inskinnyjeansandstackedheelboots,aperfectlyordinarygraysweatshirt,lastnight’smakeup,andasilkyPocahontaswigslightlyaskewoverhisownAfro.Hewassashayingdownthestreet,plaitsflying,usingthewholeofBroadwayashispersonalcatwalk.“MissThang,butoffduty.”Iaddthisforclarity,butmyhusbandnodsalittleimpatiently;therewasnoneedfortheaddition.Myhusbandisalsoaprofessionalgawker.
Is this pleasure she is feeling or curiosity? Is she saying that the two are the same in a way? These past two paragraphs have told me that she finds pleasure in small things in life.
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Andthoughit’struethatwhentheflavorisfinishedtheanxietyreturns,wedonothavesomanyreliablesourcesofpleasureinthislifeastoturnournoseupatonethatissoreadilyavailable,especiallyhereinAmerica
Does she look forward to all the small things in life?
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PerhapsthefirstthingtosayisthatIexperienceatleastalittlepleasureeveryday.Iwonderifthisismorethantheusualamount?
Analysis of paragraph:
What is the point of this paragraph? Is she trying to say that she is more optimistic about ordinary things in her daily life than most people? Is she trying to convey that she does not have high expectations in life? Is she trying to convince the reader to look at the small pleasures in life, rather than focus on the big problems?
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Itmightbeusefultodistinguishbetweenpleasureandjoy.Butmaybeeverybodydoesthisveryeasily,allthetime,andonlyIamconfused.Alotofpeopleseemtofeelthatjoyisonlythemostintenseversionofpleasure,arrivedatbythesameroad—yousimplyhavetogoalittlefurtherdownthetrack.Thathasnotbeenmyexperience.
Starts off by stating a common idea/definition of joy. However, she quickly exposes this misconception, by bringing in her own experience. She also makes a key distinction between pleasure and joy,. She makes this claim as the first sentence, because she wants the reader to be on the lookup for this difference in the terms throughout her story.
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04/06/2019Joy | by Zadie Smith | The New York Review of BooksJoyZadie S
Author Background: Known British novelist. Covers topics such as racism, religion, class, cultural identity through her characters and their experiences. She has won several scholarly writing awards and is recognized internationally for her work.
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newclasses.nyu.edu newclasses.nyu.edu
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another· the various ... observations which are of common interest. . . . A typical scientific paper has never pretended to be more than another little piecei in a larger jigsaw-not significant in itself but as an element in a grander scheme. This technique, of solicitI ing many modest contributions to the store of human 'l knowledge, has been the secret of Western science since "' the seuenteenth century, for it achieves a corporate,collectiue power that is far greater than one individual can exert [italics mine]
Thomas alludes to this piece of text from Ziman to show that individually the knowledge that we possess is small compared to the knowledge that is there when we share this information, and that just like the termites and herrings our ability to share information is our greatest asset as a species.
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They distribute themselves in almost precisely equal parts, half to the departing queen, half to the new one. Thus, like an egg, the great, hairy, black and golden crea-ture splits in two, each with an equal share of the family genome. The phenome
It took me a little while to realize what Thomas's purpose was for including the example of bees, slime-mold cells, and herrings, but after reading ahead a little I understand it. He wants to show how just like humans, animals and insects have the same/very similar social behaviors as us. Just like us, they will help each other out to mate and grow the community that they have built.
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They 12_���� agi-tated, excited,·an-9.yi.en .they b.egin workm& like / artists
Thomas uses this simile of comparing the way termites behave in groups to artists. I find that surprising that he described these insects with such a profession and one that is revered to be so creative and out-of-the-box.
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thinking
I strongly believe that Thomas purposefully picked the word "thinking" here, to break the notion that scientists shouldn't use human characteristics to describe animal behaviors. He purposefully wanted to convey that these termites - once in large groups - are seemingly intelligent.
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Termites are even more extraordinary in the way they seem to accumulate intelligence as they gather. 1together.
Thomas brings up termites as another example to show how this sense of intelligence within large groups applies to more living creatures besides ants.
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new orders by telephone
Thomas uses phrases and words such as "telephone and orders" to resemble the inner workings of a factory line, where the "boss" or queen will give directions and orders to their workers(aka ants) to look for materials and build structures.
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is only when you watch the dense mass of thousands of ants, crowded together around the Hill, blackening the ground, that you begin to see the whole beast, and now you observe it thinking, planning, calculating.
Thomas uses this example to break the notion that ants are not intelligent. In fact, when there are multiple of them collaborating and thinking together, they can accomplish tasks that would be considered only things that humans could do. This applies to humans as well. Collaboration and team work is what drives innovation and technological advancements.
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They farm fungi, rais� aphids as livestock, )auncli armies into wars, use chemical sprays to alarm and confuse enemies, capture slaves. The,. families of weaver ants engage in child labor, holding their larvae like shuttle_s to spin out the thread that sews the leaves together for their fungusgardens. �change information ceaselesslY. They do everything but watch television.
Thomas uses this paragraph not only to use humorous example as a way to undermine his opponent's argument, but he uses this paragraph to give a perfect example of how avoiding to use human characteristics to define animal behaviors is ridiculous.
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violate
Thomas uses the world violate to signify that characterizing animal behaviors as similar/close to human characteristics is forbidden in the scientific community.
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he writers of books on insect behavior generally· take pains, in their prefaces, to caution that insects are like creatures from another planet, that their behavior is absolutely foreign, totally unhuman, unearthly., almost unbiological.
This is similar to da Waal's problem that the scientific community does not value other living creatures cognitive and social capabilities to the level of humans
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On Societies as Organisms Viewed from a suitable height, the aggregatingclusters of hleaical�fs fin the bright sunlight of the bo�aE Atlantic Gty, swarmed there from everywhere for the annual meetings,have the lQok of assemblages of social insects. There is the same vibrating, ionic movement, inter'= rupted by the darting back and forth of jerky individuals to touch antennae and exchange small bits of information; periodically, the mass casts out, like a trout-line, a long single file unerringly toward Childs' s. If the boards were not fastened down, it would not be a surprise to see them put together a nest of sorts. It is �issible to say this sort of thing about humans. 'lfhey do resemble, in their most compulsively social behavior, ants at a distance. It is, however, quite bad form in biological circles t
The author, Lewis Thomas, uses an anecdote to introduce the reader to the topic of his piece, and also draw a connection between our social behavior and the social behaviors of ants.
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www.nytimes.com www.nytimes.com
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hissed
de Waal uses the word "hissed" to clearly demonstrate the negativity towards anthropomorphism from his critics.
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He’d jump up suddenly to put one bamboo stick inside another, making a longer stick. He’d also stack boxes to build a tower tall enough to attain his reward.
Wolfgang's research experiment is a perfect example of how critics are denying that chimpanzees can think like humans, rather than accepting this idea like de Waal. de Waal used this experiment to back up his idea that animals can, in fact, show the same level of cognitive abilities as humans, and that humans aren't as special as the scientific community claims.
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To think otherwise opened you up to ridicule, which is what happened to Wolfgang Köhler, the German psychologist who, a century ago, was the first to demonstrate flashes of insight in chimpanzees.
de Waal uses the example of Wolfgang Kohler and his research, where he saw chimpanzees use their insight on what boxes and sticks do to solve their problem (reaching the fruit through the bars), to show how critics deny any similarity between human cognitive abilities and animal cognitive abilities.
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linguistic castrations
de Waal uses the word "castration" to create a negative connotation towards the way scientists currently study and categorize animals' cognitive abilities.
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It is typically used to censure the attribution of humanlike traits and experiences to other species. Animals don’t have “sex,” but engage in breeding behavior. They don’t have “friends,” but favorite affiliation partners.
In this paragraph, de Waal is outlining his main problem with the current way scientists/researchers look at animal behavior. He is demonstrating how his critics fail to understand the idea that animals can be very similar to humans too in the way they behave.
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Why not call the ape’s reaction something neutral, like, say, vocalized panting?
de Waal inserts this question to introduce the opposition's claims that humans and animals, particularly apes, behave differently. That human behavior/intellect is more superior to that of an ape.
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TICKLING a juvenile chimpanzee is a lot like tickling a child.
de Waal uses this simile of tickling chimpanzees and tickling a child to give the reader a common image of how chimpanzees act and also to show how similar they are to us in the way they act.
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The more we play down animal intelligence, the more we ask science to believe in miracles when it comes to the human mind.
de Waal makes an interesting claim here, since he is explaining how downplaying animal intelligence and promoting human exceptionalism will only hurt cognitive science and evolutionary science. We will never get a better understanding of our own brain, if we keep on denying the similarities between our brain and the brain of many other intelligent species on this planet.
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When our ancestors moved from hunting to farming, they lost respect for animals and began to look at themselves as the rulers of nature. In order to justify how they treated other species, they had to play down their intelligence and deny them a soul.
de Waal uses this historical example to propose an idea to why anthropomorphism has such a bad name to it in the scientific community.
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It would be like assigning Earth’s gravity a different name than the moon’s, just because we think Earth is special.
de Waal uses this simile to not only create a humorous tone, but also to undermine the idea that identifying other animal's actions as "mouth-to-mouth contact" and "vocalized panting" instead of "kissing" and "laughing", respectively, removed the emotional understanding of these animal's behaviors.
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I invented the term “anthropodenial,” which refers to the a priori rejection of humanlike traits in other animals or animallike traits in us. Anthropomorphism and anthropodenial are inversely related: The closer another species is to us, the more anthropomorphism assists our understanding of this species and the greater will be the danger of anthropodenial. Conversely, the more distant a species is from us, the greater the risk that anthropomorphism proposes questionable similarities that have come about independently.
de Waal includes a definition of "anthropodenial" to distinguish the difference between a emotional/cognitive behavior that originates from convergent evolution (traits coming independently) and traits that are truly related to human traits.
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Brains are in fact so similar across the board that we study fear in the rat’s amygdala to treat human phobias.
de Waal uses this example to emphasize the fact that human brains aren't as different from other animals' brains, as we use them in our research studies to better understand the inner workings of our own brain. This debunks his critics argument of human exceptionalism, and that humans have a biological superiority over other species.
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Convergent evolution (when similar traits, like the wings of birds, bats and insects, appear independently in separate evolutionary branches)
This is a key definition that explains how certain living beings, such as birds, bats, and flies, all have wings without being in the same evolutionary branch. Convergent evolution most likely explains how Corvids can have similar cognitive abilities as humans/primates, even though they are not in the same family of species.
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We now know, for example, that some crows excel at tool use. In an aviary at Oxford University in 2002, a New Caledonian crow named Betty tried to pull a little bucket with a piece of meat out of a transparent vertical pipe. All she had to work with was a straight metal wire, which didn’t do the trick. Undeterred, Betty used her beak to bend the straight wire into a hook to pull up the bucket. Since no one had taught Betty to do so, it was seen as an example of insight.
This is the second time that de Waal uses an experimental study to further the idea that animals are smarter than we previously presumed, and that some of the cognitive abilities that we once believed only belonged to humans, such as making/building tools, are actually present in animals too.
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It makes no sense to compare our cognition with one that is distributed over eight independently moving arms, each with its own neural supply, or one that enables a flying organism to catch mobile prey by picking up the echoes of its own shrieks. Clark’s nutcrackers (members of the crow family) recall the location of thousands of seeds that they have hidden half a year before, while I can’t even remember where I parked my car a few hours ago.
I strongly believe that this is a significant part of de Waal's argument. In this piece of text, he is discrediting Aristotle's Scala Naturae, stating that the diagram makes nonsensical comparisons about the cognitive abilities of animals, such as octopuses and Clark's nutcrackers.
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corrugator
corrugator muscles - resposible for moving your eyebrows
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But think about it: How likely is it that the immense richness of nature fits on a single dimension? Isn’t it more likely that each animal has its own cognition, adapted to its own senses and natural history?
An aspect of de Waal's writing that I really admire and want to incorporate into my own is his ability to use rhetorical questions to make the reader question his/her prior assumptions and ideas. This is a great way for him to undermine his critic's argument and boast his.
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Comparisons up and down this vast ladder have been a popular scientific pastime, but all we have learned from them is how to measure other species by our standards. Keeping Aristotle’s scale intact, with humans on top, has been the unfailing goal.
Something that I find really interesting and funny about how we classify ourselves in the Scala Naturae is that it reminds me of how we are taught to see ourselves in my religion. I am a Jain, and in Jainism, humans are seen as superior and beings that have superior cognitive and emotional abilities than animals, plants, and microorganisms. Now, even though some of this may be true as humans and sunflowers do not have the same cognitive ability, I find it fascinating that even in religion we draw this distinction between humans and animals are coherently different.
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I am not averse to speculations about empathy or planning. Given everything we know from controlled experiments in captivity, such as the ones I conduct myself, these speculations are not far-fetched.
de Waal reinforces his claim in the previous paragraph of how gratuitous anthropomorphism does not help cognitive science, since they are not backed up by research findings and experiments - unlike the findings from field workers who see chimpanzees show empathy towards injured companions.
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This doesn’t mean that anything goes. Humans are incredibly eager to project feelings and experiences onto animals, often doing so uncritically.
I really admire this paragraph, as de Waal goes back to clarify his main claim. He explains how not everything that humans and animals do have the same meaning and that sometimes humans and animals have different cognitive abilities. Just because a dolphin has a smiley face, does not mean that it is happy. However, when a human is smiling, it is most likely that this person is expressing his/her happiness.
In this section, he creates a clear distinction between gratuitous anthropomorphism and the anthropomorphism findings he is talking about. This builds the credibility of his claims and findings.
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The indiscriminate nature of these accusations has been detrimental to cognitive science, as it has kept us from developing a truly evolutionary view. In our haste to argue that animals are not people, we have forgotten that people are animals, too.
This piece of text illustrates de Waal's main claim that the negativity anthropomorphism gets from the scientific community hinders researchers, like de Waal, to get a better understanding of human evolution. In the last sentence, he exposes his opposition by stating that they "have forgotten that people are animals, too".
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anthropomorphism
anthropomorphism - nonhuman object/being showing human characteristics/behavior
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ambivalence
ambivalence - indecisiveness/doubt
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hypothes.is hypothes.is
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nning. It's time to start an
hi
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