Difference between revisions of "Tem"

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==29/30 MAR==
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===Some proverbs===
  
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===Haidt Chapter 9: Divinity with or without God===
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:*Live simply that others may simply live.
 +
:*Measure twice cut once.
 +
:*Just do it.
 +
:*All work, no play makes jack a dull boy.
 +
:*Cleanliness is next to godliness.
 +
:*Don't shit where you eat.
 +
:*If at first you don't succeed,. . .
 +
:*Pride goeth before a fall
 +
:*A friend in need is a friend indeed
 +
:*Talk is cheap
 +
:*
 +
:*
 +
:*
 +
:*
  
−
Elevation as a vertical axis in relationship.
+
===Proverbs: Table of Contents and brief notes===
  
−
:*Flatland
+
:*1. 1.1-9.18: 3rd-4th bc, discourses of admonition and warning; 2 poems personifying wisdom (1.20-33 and 8.1-36); allegory of Wisdom and Folly 9.1-6, 13-18)
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:*Major speculative hypothesis:  183: In addition to relationship and status, we perceive/experience "divinity" as a kind of "moral purity".  
 
  
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:*But this is puzzling, given that we are also ANIMALS
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:*2. 10.2-22.16 Proverbs of Solomon (not authorship, but designates form - parallelisms and content - virtues/vices)
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:*Research on disgust.   Why do we experience disgust?  186. Purity opposite impulse from disgust.  Disgust brings us "down".
 
  
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:*Psychological anthropologist Richard Shweder, U Chicago:  Haidt worked with him on research in morality in India:  "Shweder's research on morality in Bhubaneswar and elsewhere shows that when people think about morality, their moral concepts cluster into three groups, which he calls the ethic of autonomy, the ethic of community, and the ethic of divinity." 188  -- evidence on diff. distribution of these ethics by class.  Note observations on research in India.  Link bt. purity/divine.
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:*3. 22.17-24.22 Egyptian - "Instructions of Amen-em-ope"
  
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:*Cites approvingly: Eliade, The Sacred and Profane -- perceiving sacredness universal among humans.  189:  Interesting examples: handedness, space in houses.
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:*4. 25.1 - 29.27 - Proverbs of Solomon
  
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Elevation and Agape
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::*Appendices:
 +
:::*24.23-34
 +
:::*30.1-9  - dialogue between a sceptic and believer
 +
:::*30.10-33 - admonition and proverbs - "progressive and numeric"
 +
:::*31.1-9 - queen  mother's advice to young king
 +
:::*31.10-31 - ideal wife of prominent man.
  
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:*Looking for a name for the emotions that we experience when we observe morally outstanding deeds. "Elevation" 
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===Proverbs===
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:*Jefferson: Experience of aesthetic value triggers physical changes in the body and recognizable feeling of elevated sentiments.
 
  
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:*196: wants to see if elevation is a kind of happiness.  research with student Sara Algoe, (three conditions: doing something good for someone, saw someone tell a joke, saw extraordinary non-moral performance) results seem to separate out different responses:  moral elevation vs. response to non-moral excellence like basketball player.
 
  
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:*initial research documents elevation as response.  Unclear how moral/non-moral triggers work.
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:*1. 1.1-9.18:  Divides, rhetorically at Book 10.  First 10 books seem like instruction (Estes).  Note misogyny.  Women are temptresses. But note also that this section begins and ends with Wisdom personified in a female voice.
  
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:*Vagus Nerve theory -- operation of vagus nerve, relationship to oxytocin.  Since oxcytocin causes bonding rather than action, this theory might explain the lack of evidence in an earlier study that elevation leads to action.
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:*Look at Proverb form:  from Estes:  contrast, enigmatic, compresses, pithy, uses analogy, understood to be generalizations.
 +
::*analogies and similes: 26:7ff    (also literary convention in Illiad)
 +
::*my favorite: 26:11 "As a dog turneth again to his own vomit, so a fool turneth to his foolishness."
  
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:*Puzzle about moral elevation and lack of action -- in two studies no sig increase in "signing up" to volunteer after elevation.
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:*Themes
 +
::*Wise lead orderly lives in fear of the Lord and they prosper because of it.
 +
::*Attitude of the wise is consistent and cheerful, even in the face of poverty. 15:15-17, also 19:1
 +
::*Contentment
 +
::*Decisions
 +
::*Diligence
 +
::*Friendships
 +
::*Generosity
 +
::*Humility
 +
::*Kindness
 +
::*Parenting
 +
::*Purity
 +
::*Truthfulness
  
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:*Lactating moms study  198 -- (answers puzzle:  oxcytocin is about bonding, not acting.  we've managed to make moral conduct a trigger for oxcytocin.)
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:*Proverbs offer integration of behavioral norms we should hold ourselves to with a vertical and transcendent moral order.
  
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:*Letter from religious person distinguishing two kinds of tears in church.  compassion/celebration
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:*Could we write proverbs for our time?
  
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:*Latter like agape :  objectless love
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===Job===
  
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Awe and Transcendence
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'''Big Questions / Themes in Job'''
 +
:*Our question of Job: Why do the righteous suffer? 
 +
:*Alternate frame for question: why is there contingency? why isn't the covenant a biconditional?
 +
:*Is there a cosmic justice and order or should the wise be prepared for a fundamentally unjust cosmos?  (cf. Stoic faith)
 +
:*If there were cosmic justice, would you understand it?
 +
:*How should we approach suffering? 
 +
:*(Problem of Job's visitors: What attitude to take to someone suffering if you suspect they are at fault?
  
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:*cites Darwin / Emerson, idea of elevation from exp of nature.
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:*Anthropological wisdom reading of Job: Beginning of awareness of our nature as subjective; gap between ours and divine consciousness due to our nature.  Develops in Christian practice as overcoming gap between subjects through love (agape). (So we might experience the gap between Job and God as beta of agape.)
  
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:*Drugs - -entheogens.  reports old experiment with mushrooms and religion.
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:*review details:
 +
::*Opening scene:
 +
::*Eliphaz: not direct accusation, but cosmic reminder: No mortal is justified before God.  Lower yourself.
 +
::*Job's observations on life and "candor": 7:1-16
 +
::*Bildad the Shuhite: come on. can't imply God doesn't notice.  Maybe it's something your kids did?
 +
::*Job's reply (really to Eliphaz): can't judge God, but that means he's remote.  There's no go-between, mediator.  (Problem is Job isn't supplicating, he's kind of willing to acknowledge that he's alone, can't understand what's happening to him, and wants to die.
 +
::*Zophar: finally makes the accusation.  You must have done something really really bad, Job.
 +
::*Job's reply: still defiant, but open to hearing from God, if he gets a minute to tell him where he messed up.  his iniquities.  
  
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:*Emerson's "transparent eyeball" experience.  Awe and transcendence of the ego. (also in flow)
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::*cycles of speech and reply from Bildad, Zophar, Job increasingly aware of his isolation, lower than human in his friends eyes, and by the way: the wicked go unpunished all the time, Job offers more detailed accounting of his life, but still affirms a clear conscience.  
 +
::*Elihu (Book 32, a later addition)
  
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:*Awe:  "As we traced the word "awe" back in history, we discovered that it has always had a link to fear and submission in the presence of something much greater than the self." 202
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::*Book 38: God answers Job out of the whirlwind: summary.  
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:*What is the meaning of God's approval of Job's conduct and his disapproval of the friends?
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:*Emotion of awe: "Keltner and I concluded that the emotion of awe happens when two conditions are met: a person perceives something vast (usually physically vast, but sometimes conceptually vast, such as a grand theory, or socially vast, such as great fame or power); and the vast thing cannot be accommodated by the person's existing mental structures."  203
 
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:*Story of Arjuna Pandava from Gita.  Gets a cosmic eye.  Extreme case, but Haidt implies this is a model for how we describe spiritual transformation.
 
−
 
 
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:*Maslow's work on peak experiences.  Side note on clash about the nature of science in psychology.  Maslow is considered a founder of humanistic psych.
 
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:*Mark Leary, Curse of the Self:  Self as obstacle to -- mental chatter -- self as obstacle to vertical development .  Read p. 207.
 
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===Hall, Ch 9, Altruism, Social Justice, Fairness, and the Wisdom of Punishment===
 
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:*Hall's point about the wisdom of Solomon (from beginning and end of chapter) -- implication for theory.  Was Solomon's behavior unwise? 
 
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:*Problem of altruism
 
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::*from Darwin, then from Hamilton and Trivers "reciprocal altruism" and "kin selection" - golden rule, also in Confucius, a proverbial version of reciprocity.
 
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::*Adam Smith, Moral Sentiments, top 153.
 
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::*"Strong reciprocity" Bowles and Gintis.
 
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::*Research by Ernst Fehr -- wanting to study "fairness" judgements in pay and motivation.  behavioral studies of subjects in Prisoner's Dilemma situations (digress on Prisoner's Dilemma), bias toward cooperation.
 
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::*2002 finding by Rilling -- mutual cooperation in a PD game stimulates learning and pleasure responses.  (Later, on p. 161, same is true for punishment.)
 
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:*Ultimatum Game 157
 
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::*Interpretation of Ultimatum Game regularity (25% or less gets rejection).  Example of NFL revenue sharing. "altruistic punishment"
 
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::*Alan Sanfey's work on neural response in ultimatum game -- areas for emotion and disgust "light up" on low offers.
 
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::*Fehr research using TMS --- respondents accepted unfair offers. p. 161
 
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:*Public Goods games and punishment / Wisdom and punishment
 
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===Prisoner's Dilemma Intro===
 
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:*for more depth, see Stanford Encyclopedia of Philosophy article on game theory.
 
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{| class="wikitable"
 
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|-
 
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! !! Prisoner B: Smith stays silent(''cooperates'') !! Prisoner B: Smith betrays (''defects'')
 
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|-
 
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! Prisoner A (you) stays silent (''cooperates'')
 
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| Each serves 1 year|| Prisoner A (you): 3 years<br/>Prisoner B: Smith: goes free
 
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|-
 
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! Prisoner A (you) betrays (''defects'')
 
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| Prisoner A (you): goes free<br/>Prisoner B: Smith: 3 years || Each serves 2 years
 
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|}
 
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:*Pay off matrix for any outcome:
 
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::*Smith stays silent (cooperate), you betray (defects): 3, 0 (Smith's a sucker)
 
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::*Smith betrays (defects), you stay silent (cooperate): 0,3 (You're a sucker)
 
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::*Both betray (defect): 2 years each (Game theoretic outcome)
 
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::*Both (cooperate): 1 year each (Optimal outcome for combined interests/utility - allegedly only achievable with an enforceable social contract - even one enforced by bad guys!)
 
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:*Why should you defect in the the face of uncertainty about Smith's cooperation?
 
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::*Analyze both possibilities for Smith
 
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::*He stays silent (cooperates)
 
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::*He betrays you (defects)
 
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:*Note on iterated prisoner's dilemma
 
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===Edgarton, Sick Societies, Chapters 1 and 2===
 
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====Ch 1: Paradise Lost====
 
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::*myth of primitive harmony in 20th c anthr and pop culture. 
 
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:::*Supported by assumption that it is misery that needs explaining, cities as cause of dysfunction; early anthropology ranged from idealistic misrepresentations and glossing over of the violence in trad. societies to racist accounts of non-Europeans as subhuman. 
 
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:::*Examples of anthropologists doing follow-up studies and finding big discrepancies with earlier accounts.  Redford. 6
 
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:::*Story of Ik tribe in Uganda.  Controversy over Turnbull's judgement, but also evidence of a disrupted culture: forced to horticulture by gov't
 
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:::*also, ethos of being a guest in a culture; expression of solidarity might rationalize some concealment of disfunction.  Calling something maladaptive seems to violate anthropologists "methodological relativism". 
 
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:::*examples of attempts to explain genital mutilation as adaptive.  but also counter examples "ecologically oriented" anthropologists who were willing to judge practices as maladaptive. 
 
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:::*example of Siriano Indians of Bolivia -- very asocial and low family bond. p. 13.  unclothed, lack of knowledge to make fire. 
 
−
 
 
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====Ch 2: From Relativism to Evaluation====
 
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::*recognition of adaptive/maladaptive in our own culture. 
 
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::*Oneida Community 1848-1879  John Noyes
 
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::*sexual practices -- reservatus also part of other traditions
 
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::*changing the rules -- justifying rape and sexual child abuse. 18
 
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::*Duddie's Branch, 1960, Eastern Kentucky  238 ind.  p. 19 - the horror of it - interestingly, very low levels of social communication. 
 
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::*gov't support, deterioration of hygiene, basic values
 
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::*non standard tracking of patrimony.
 
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::*fierce loyalty to community, showed "pride, dignity, courage, and generosity"
 
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::*23-45: Review of the issue of relativism in anthropology, especially in mid-late 20th century.
 
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:::*comparisons are inevitable, and some involve evaluation.
 
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:::*traces relativism in the methodology of anthropology 26ff.
 
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:::*"suttee" - wife joining deceased husband by being burned to death.
 
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:::*[Note diff between "methodological" and "principled" relativism]
 
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:::*[Too strong on Spir-Whorf: the weak version of the thesis survived.]
 
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:::*31ff: racist past of non-relativistic anthropology.  yet functionalism can go to far.  quote from Malinowski 31. 
 
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:::*Example: Ruth Benedict praising burdensome marriage practices of the Kurnai
 

Revision as of 00:07, 6 April 2016

Some proverbs

  • Live simply that others may simply live.
  • Measure twice cut once.
  • Just do it.
  • All work, no play makes jack a dull boy.
  • Cleanliness is next to godliness.
  • Don't shit where you eat.
  • If at first you don't succeed,. . .
  • Pride goeth before a fall
  • A friend in need is a friend indeed
  • Talk is cheap

Proverbs: Table of Contents and brief notes

  • 1. 1.1-9.18: 3rd-4th bc, discourses of admonition and warning; 2 poems personifying wisdom (1.20-33 and 8.1-36); allegory of Wisdom and Folly 9.1-6, 13-18)
  • 2. 10.2-22.16 Proverbs of Solomon (not authorship, but designates form - parallelisms and content - virtues/vices)
  • 3. 22.17-24.22 Egyptian - "Instructions of Amen-em-ope"
  • 4. 25.1 - 29.27 - Proverbs of Solomon
  • Appendices:
  • 24.23-34
  • 30.1-9 - dialogue between a sceptic and believer
  • 30.10-33 - admonition and proverbs - "progressive and numeric"
  • 31.1-9 - queen mother's advice to young king
  • 31.10-31 - ideal wife of prominent man.

Proverbs

  • 1. 1.1-9.18: Divides, rhetorically at Book 10. First 10 books seem like instruction (Estes). Note misogyny. Women are temptresses. But note also that this section begins and ends with Wisdom personified in a female voice.
  • Look at Proverb form: from Estes: contrast, enigmatic, compresses, pithy, uses analogy, understood to be generalizations.
  • analogies and similes: 26:7ff (also literary convention in Illiad)
  • my favorite: 26:11 "As a dog turneth again to his own vomit, so a fool turneth to his foolishness."
  • Themes
  • Wise lead orderly lives in fear of the Lord and they prosper because of it.
  • Attitude of the wise is consistent and cheerful, even in the face of poverty. 15:15-17, also 19:1
  • Contentment
  • Decisions
  • Diligence
  • Friendships
  • Generosity
  • Humility
  • Kindness
  • Parenting
  • Purity
  • Truthfulness
  • Proverbs offer integration of behavioral norms we should hold ourselves to with a vertical and transcendent moral order.
  • Could we write proverbs for our time?

Job

Big Questions / Themes in Job

  • Our question of Job: Why do the righteous suffer?
  • Alternate frame for question: why is there contingency? why isn't the covenant a biconditional?
  • Is there a cosmic justice and order or should the wise be prepared for a fundamentally unjust cosmos? (cf. Stoic faith)
  • If there were cosmic justice, would you understand it?
  • How should we approach suffering?
  • (Problem of Job's visitors: What attitude to take to someone suffering if you suspect they are at fault?
  • Anthropological wisdom reading of Job: Beginning of awareness of our nature as subjective; gap between ours and divine consciousness due to our nature. Develops in Christian practice as overcoming gap between subjects through love (agape). (So we might experience the gap between Job and God as beta of agape.)
  • review details:
  • Opening scene:
  • Eliphaz: not direct accusation, but cosmic reminder: No mortal is justified before God. Lower yourself.
  • Job's observations on life and "candor": 7:1-16
  • Bildad the Shuhite: come on. can't imply God doesn't notice. Maybe it's something your kids did?
  • Job's reply (really to Eliphaz): can't judge God, but that means he's remote. There's no go-between, mediator. (Problem is Job isn't supplicating, he's kind of willing to acknowledge that he's alone, can't understand what's happening to him, and wants to die.
  • Zophar: finally makes the accusation. You must have done something really really bad, Job.
  • Job's reply: still defiant, but open to hearing from God, if he gets a minute to tell him where he messed up. his iniquities.
  • cycles of speech and reply from Bildad, Zophar, Job increasingly aware of his isolation, lower than human in his friends eyes, and by the way: the wicked go unpunished all the time, Job offers more detailed accounting of his life, but still affirms a clear conscience.
  • Elihu (Book 32, a later addition)
  • Book 38: God answers Job out of the whirlwind: summary.
  • What is the meaning of God's approval of Job's conduct and his disapproval of the friends?
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