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"But access is not all that digitization can do for us. Why should we limit ourselves to thinking about digital facsimiles as being akin to photographs? Why should we think about these artifacts in terms only of the texts they transmit? Let’s instead think about digitization as a new tool that can do things for us that we wouldn’t be able to see without it. "
"A network of brain regions which is activated during intense aesthetic experience overlaps with the brain network associated with inward contemplation and self-assessment, New York University researchers have found. Their study sheds new light on the nature of the aesthetic experience, which appears to integrate sensory and emotional reactions in a manner linked with their personal relevance."
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“Aesthetic judgments for paintings are highly individual, in that the paintings experienced as moving differ widely across people,” the researchers observed. “But the neural systems supporting aesthetic reactions remain largely the same from person to person. Moreover, the most moving paintings produce a selective activation of a network of brain regions which is known to activate when we think about personally relevant matters such as our own personality traits and daydreams, or when we contemplate our future.”
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It’s the same sentiment that makes you dismiss the small successes of people around you, as you are busy striving to preserve or revive Fundamental Truths.
Because you really did have a good idea, once. You had the best intentions in the world, but after a few years you got tired of being the lone voice in the wilderness. And now these newcomers, these mundane folk who say they’ve heard something that sounds an awful lot like what you were trying to say back when you still cared?
Well, they’re too late, as far as you’re concerned. It’s not the same, they’re missing the point, they’re diluting your crystalline ideas.
But I am reminded: It’s never the same.
Go visit somebody new. Things are different somewhere else. And when you get back home, maybe things will be different there, too. Especially if you feel strongly that a revolution is called for: perhaps there is one going on there, or will be here when you get back.
Or maybe it already came and went, and you just missed its threads out there on the face of the world. Maybe it’s been happening, here and there, all along.
This paper has two halves. First, I piece together what we know about Margaret Thatcher's training and employment as a scientist. She took science subjects at school; she studied chemistry at Oxford, arriving during World War II and coming under the influence (and comment) of two excellent women scientists, Janet Vaughan and Dorothy Hodgkin. She did a fourth-year dissertation on X-ray crystallography of gramicidin just after the war. She then gathered four years' experience as a working industrial chemist, at British Xylonite Plastics and at Lyons. Second, my argument is that, having lived the life of a working research scientist, she had a quite different view of science from that of any other minister responsible for science. This is crucial in understanding her reaction to the proposals—associated with the Rothschild reforms of the early 1970s—to reinterpret aspects of science policy in market terms. Although she was strongly pressured by bodies such as the Royal Society to reaffirm the established place of science as a different kind of entity—one, at least at core, that was unsuitable to marketization—Thatcher took a different line.
"A recent post on the suburbs closed with the observation that there is an important "other" social space in the United States beyond the categories of urban, rural, and suburban. These are the small cities throughout the United States where a significant number of people come to maturity and develop their families and careers. I speculated that perhaps there is a distinctive sociology associated with these lesser urban places. Here I will look into this question a bit more fully."
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In Chapter III of Being and Time, Heidegger distinguishes three modes of experiencing the world. Most human activity, Heidegger argued, is absorbed, skillful engagement with entities in the world. When we are coping skillfully with the world, we experience entities around us as ready-to-hand.
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Heidegger argues that skilled coping, when we engage with entities as ready-to-hand, is our primary way of engaging with the world. Sometimes, though, our skillful coping is temporarily disturbed. When this happens, we encounter entities as unready-to-hand. When we go from smoothly hammering to having difficulty, our experience of the previously ready-to-hand entities changes: we experience the hammer, nails and board as failing to serve their function appropriately.
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When it works, collaboration is an amazing and explosive experience. Unleashing the synergy of a team of co-learners creates an avalanche of insight and output. The biggest problem with collaboration isn’t bossiness or proselytizing.
It’s overwhelm.
"First, knowledge is the result of information (e.g. learning content) AND experience. Knowledge is directly influenced by one’s own experience. Therefore there is no such thing as “knowledge transfer“. Second, performance is taking action on knowledge. This is what is evident to others in the workplace. They observe what we do. It’s not what we know that is important to others, but what we do with it. In the workplace, what we do with knowledge is usually in a social context. This influences the third key point, that reflection of one’s performance is an important part of the learning process and this is often in a social context as well. "
"The vast majority of the world's books, music, films, television and art, you will never see. It's just numbers."
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