Philosophical notes…
Who are Mooc's most likely to help?
“Here’s the cruel part: The students from the bottom tier are often the ones who need face-to-face instruction most of all.
”The idea that they can have better education and more access at lower cost through massive online courses is just preposterous,” says Patricia A. McGuire, president of Trinity Washington University. Seventy percent of her students are eligible for Pell Grants, and 50 percent come from the broken District of Columbia school system. ...
Getting them to and through college takes advisers, counselors, and learning-disability experts — a fact Ms. McGuire has tried to convey to foundations, policy makers, and the public. But the reinvention conversation has had a “tech guy” fixation on mere content delivery, she says. “It reveals a lack of understanding of what it takes to make the student actually learn the content and do something with it.”
Amid the talk of disruptive innovation, “the real disruption is the changing demographics of this country,” Trinity’s president says. Waves of minority students, especially Hispanics, are arriving on campus, many at those lower-tier colleges, having come from schools that didn’t prepare them for college work. “The real problem here is that higher education has to repeat a whole lot of lower education,” Ms. McGuire says. “That has been drag on everyone.””
Edward Tenner, "Who are MOOCs Most Likely to Help?" The Atlantic - http://bit.ly/VTn8uR
How we read
“Whereas I don’t believe I have read a single work by a milkman lamenting that most people now buy their milk from a shop instead of having it delivered, books fretting over the death of print form one of the genres of the moment.”
Andrew Martin, "How We Read," Financial Times - http://on.ft.com/T9MR3h
Fukuyama and Habermas
Interesting short interview of Jürgen Habermas by Francis Fukuyama:
“Allow me to address the normative and empirical aspects of your question separately. The idea of “shared sovereignty” – shared between Europeans in their role as EU citizens and these same people in their role as members of one of the participating nation states – must be developed from the roots of the constitution-building process. This idea has an important implication for how we should conceive of the future shape of a democratized Political Union. If we are to cease shirking the question of the “finalité” of the unification process, we must lay down the correct parameters... For the purpose of democratic legitimation it would be sufficient that a European government be responsible in equal measure to the Parliament and the Council in which the national governments are represented. From an empirical perspective, your question puts a finger on a sore point. It is true that the citizens will always have closer ties to their nation state than to the European Union; however, the fact that, to date, insufficient mutual trust has developed among the European peoples is also a consequence of the failure of the political elites. The latter have so far evaded all European themes; in their national public arenas, they make “Europe” responsible for unpopular decisions in which they themselves have participated in Brussels.”
"The European Citizen: Just a Myth?" The Global Journal - http://bit.ly/VAVTEQ
Philosophy as an Art of Living
“All things considered, we should not lose sight of the fact that what I’ve described above is only one way of conceiving the relation between a philosopher’s work and her life. While predominant among the ancient philosophers, as well as among some modern ones (Montaigne and Nietzsche, for example), the understanding of philosophy as an “art of living” is far from characterizing mainstream academic philosophy in the twentieth or twenty-first centuries... However, things are not always that simple. In 1927 Martin Heidegger published Sein und Zeit, one of the most influential philosophical works of the twentieth century; some say the most important one. Only a few years later Heidegger joined the Nazi Party. His political involvement is often cited as one of the most serious mistakes a philosopher can ever make. We are shocked, and rightly so. And, yet, where does our shock come from? From the fact that some German called Martin Heidegger joined the Nazi Party or rather from the fact that a great philosopher by that name did it? If the latter, why exactly are we upset? Isn’t there at work, in our disappointment with Heidegger’s lamentable political options, an expectation, if an obscure one, that a philosopher’s life should be lead philosophically?”
Costica Bradatan, "Philosophy as an Art of Living," LA Review of Books - http://bit.ly/WOT6cD
Empathy and Outrospection
“Cognitive empathy… is about perspective taking, about stepping into somebody else’s world, almost like an actor looking through the eyes of their character. It’s about understanding somebody else’s worldview, their beliefs, their fears, the experiences that shape how they look at the world and how they look at themselves. We make assumptions about people. We have prejudices about people, which block us from seeing their uniqueness, their individuality. We use labels, and highly empathic people get beyond those labels by nurturing their curiosity about others… I think we need to think about bringing empathy into our everyday lives in a very sort of habitual way. Socrates said that the way to live a wise life was to know thyself, and we’ve generally thought of that as being about being self reflective, looking in at ourselves. It’s been about introspection. But I think that in the twenty-first century we need to recognize that to know thyself is something that can also be achieved by stepping outside yourself by discovering other people’s lives. And I think empathy is the way to revolutionize our own philosophies of life, to become more outrospective and to create the revolution of human relationships that I think we so desperately need.”
Out of Touch
“No other passage has more profoundly captured the meaning of the book than this one. Not just reading but reading books was aligned in Augustine with the act of personal conversion. Augustine was writing at the end of the fourth century, when the codex had largely superseded the scroll as the most prevalent form of reading material. We know Augustine was reading a book from the way he randomly accesses a page and uses his finger to mark his place. The conversion at the heart of The Confessions was an affirmation of the new technology of the book within the lives of individuals, indeed, as the technology that helped turn readers into individuals. Turning the page, not turning the handle of the scroll, was the new technical prelude to undergoing a major turn in one’s own life. In aligning the practice of book reading with that of personal conversion, Augustine established a paradigm of reading that would far exceed its theological framework, one that would go on to become a foundation of Western humanistic learning for the next 1,500 years. It was above all else the graspability of the book, its being “at hand,” that allowed it to play such a pivotal role in shaping one’s life. “Take it and read, take it and read” (tolle lege, tolle lege), repeats the divine refrain. The book’s graspability, in a material as well as a spiritual sense, is what endowed it with such immense power to radically alter our lives. In taking hold of the book, according to Augustine, we are taken hold of by books.”
Andrew Piper, "Out of Touch: E-reading Isn't Reading," - http://slate.me/XOtX6t
Eagleton on Derrida
“Not all of Derrida’s writing is to everyone’s taste. He had an irritating habit of overusing the rhetorical question, which lends itself easily to parody: “What is it, to speak? How can I even speak of this? Who is this ‘I’ who speaks of speaking?”
Even so, the Cambridge backwoodsmen were wrong. Derrida, who died of cancer in 2004 urging his friends to affirm life, was no nihilist. Nor did he want to blow up western civilisation with a stick of conceptual dynamite. He simply wished to make us less arrogantly assured that when we speak of truth, love, identity and authority, we know exactly what we mean.”
Terry Eagleton, " Derrida: A Biography" The Guardian - http://gu.com/p/3bngv
Loss & Gain
“Soon, however, my pleasure gave way to a melancholy, an unease, and even a slight bitterness. If a book as obscure as La lyre exilée were available online, did it not herald the extinction of the book itself, an article rendered redundant like the goose quills of old or fine sand to dry ink on paper?
If so, why should such an eventuality cause me to grieve? After all, I had felt no particular sorrow at the disappearance of the typewriter. (A film with a scene in a typing pool now strikes us as irresistibly comic, as if all those typists were simpletons or country bumpkins.) Nevertheless, I grew uneasy, like a man who had spent all his life on arcane alchemical studies only to realize towards the end, when it is too late to take up anything else, that scientific chemistry had rendered all his endeavors nugatory: that he had, in fact, devoted his earthly existence to the search for a chimera and frittered his time away on a child’s illusion.”
Anthony Daniels, "The Digital Challenge, I" Loss & Gain, or the Fait of the Book," The New Criterion - http://bit.ly/RTVFIa
Meaning after Data
Just read through an interesting review on digital humanities and the emerging shift from literature to data, by Stephen Marche, "Literature is not Data: Against Digital Humanities," LA Review of Books,
http://bit.ly/Rs8F7w. Marche, it seems to me, is not against digital humanities as such. Rather his concern is for the hubristic utopianism that pretends that digitisation of data will save the humanities. This relates to my own research on the religious meaning of the codex book at the moment. As Marche puts it:
“Google Books, in its way, represents an even more profound shift than the printing press, because it ends the relationship to the codex which began much earlier, in the fourth century. Binding together texts into portable libraries was one of the original Christian acts. For the Romans, texts were isolated events contained in scrolls. The ferocious squeamishness of hundreds of librarians and writers and scholars who resist this disbinding of literature today isn’t mere self-interest. The end of the book is a kind of sacrilege to them, and they’re not wrong. Cutting open the book is literally a return to the forms and modes of paganism...
...Meaning is mushy. Meaning falls apart. Meaning is often ugly, stewed out of weakness and failure. It is as human as the body, full of crevices and prey to diseases. It requires courage and a certain comfort with impurity to live with. Retreat from the smoothness of technology is not an available option, even if it were desirable. The disbanding of the papers has already occurred, a splendid fluttering of the world’s texts to the winds. We will have to gather them all together somehow. But the possibility of a complete, instantly accessible, professionally verified and explicated, free global library is more than just a dream. Through the perfection of our smooth machines, we will soon be able to read anything, anywhere, at any time.
Insight remains handmade.”
Recently, I've tried to think through the meaning of writing after Derrida, and Lyotard, etc. What's often missed is the strange set of side comments and footnotes that they made on writing itself. As Derrida recognized, this concern for writing goes back to Plato's record of Socrates' aside on the priority of speech (most famously in the Phaedrus). It's as if the need to record and repeat is part of philosophy itself somehow and digital media is the latest radicalisation of this tendency. Radical both in its change, and in its return to the root (radix) of the problem.
As book historians attest, the codex provided a set of techniques which we developed to make meaning. Pages cut, margins spaced, paragraphs, periods and breaks, all designed to humanise information, aid the memory, and connect us to the infinite abyss poeticized in Gilgamesh all those years ago. And yet, we stand today in a collective amnesia of this history of the book, a blind eroticism of the latest iPhone, or the milliseconds it takes Google to produce its limited results. Little care or concern is voiced for what we are losing in this shift to data.
"Insight remains handmade," Marche writes. A simple summation of the small side comments and technical reviews, which concern themselves with the digital devices' strain upon our eyes and hands. Will these comments lead to some sense of the ease with which these grim data reepers help or hinder the meaning making work which we linguistic animals must labor to achieve?
Let me be clear, I am not a luddite. My aim is simply to point out the need for ancient humanist techniques and not to leave it to a few tech executives and focus groups at Apple or Google. Just as Nietzsche declared God to be dead, which decried our feeble theologies more than the life of transcendent deities, so too, we must remind people that Steve Jobs is dead. It is not his corpse that should concern us, but the spectre of a single magician who would be responsible for the fragile, finite, human struggle we are in.