Hopkins placed a significant emphasis on sound and its significance in the overall aura of a place. In particular, he advocated silence. He referred to Oxford’s ‘cloistral hush’ and how it created a sense of “closeness to nature” (617). The silence Hopkins describes coaxes the observer into a state of reverence, not only for nature but for past civilization. The stone structures surrounding the quadrangle echo only the “quiet footsteps of twenty generations” (615), heightening the silence. This overwhelming void of sound provides an environment conducive to meditation and clear thought, which is why so many write about the effects of the Oxford environment on the individual.
Our experience sitting outside of Sutton Hall provides an example of the power of sound (or lack thereof) in an environment. As Professor Bump remarked upon the intensity of our focus in connecting the architectural influences of Salamanca to our surroundings, Crystal noted the juxtaposition of our immediate environment with the city near by. Though the sound of traffic and horns honking was faint, distant, and muted by the nature around us, it reminded us of bustle of the world around us, the anxiety and haste of our everyday lives. Whichever environment we consider our reality, the presence of that one was inescapable, and tempted our thoughts away from our papers.
But it isn’t the sound that we attempt to escape in seeking a place conducive to our creativity, it’s the cacophony of the man-made world. The sounds that we respond well to, the sounds that we seek when creating an environment to study or to compose have soothing qualities. Rhythmic, soft, natural sounds bolster our creativity, such as the "cuckoo-echoing, bell-swarmed, lark charmed" noises of nature that Hopkins refers to in his poetry (619). Our most beloved architecture, such as the buildings and stone walls that make up the campus of Oxford, always either places a frame around nature, taking a back seat to the natural environment, or heighten its soothing effects. The giant stone walls definitely draw the eye away from the grass and shrubbery, but as Hopkins noted, the walls make the silence more awesome. The way the wind rushes through, the way the tiniest whisper reverberates throughout the structure enforces a powerful “hush” on man. Surrounded by great stone walls, we feel the need to whisper whether we are alone or not.
http://www.cwrl.utexas.edu/~bump/oxford/aj/exeter.htm The great stone walls of Exeter College evoking a solemnity conducive to quiet reflection and meditation.
Though we don’t live in Oxford, we students still seek the same meditative experiences when trying to study. This sense of hushed reverence, hearing at most the footsteps of the generations is something we look for in places like Waller Creek. Surrounded by urbanization, we are extremely limited in our selection of escapes. I imagine this is why students like Gypsy were willing to die for a place. In Jones’ history of the Waller Creek protests, he also acknowledges the effect of noise and how it reminds us of the “overcrowded…haste-harried, greed-ridden, indifferent-seeming society” in which we live (745). As this noise encroached further and further upon the students on campus, they felt a need to cling on to their last ties nature, which are almost nonexistent now. This lack of nature and current condition of Waller Creek proves the futility of their efforts against the onslaught of industry and urbanization.
http://www.austinparks.org/images/WallerCreekErosion.jpg The erosion and pollution of Waller Creek due to increased impervious cover nullifies its soothing qualities.
My aunt successfully defended her dissertation last week before a panel. Her doctorate is pretty much in the bag. This event marks a cornerstone of not only her life, but of my father’s family. Allyson endured a struggle throughout her life, for which my father and his parents gave their unconditional support. In retrospect, her life most easily parallels that of an epic such as the Ramayana than any of the Bealls’ life stories.
My grandfather with Allyson, one of her pillars of support.
As a young girl, Allyson developed a strong love of horses. Her parents bought her first horse, Sunny, when she was twelve. She rode Sunny throughout high school, graduated, and went to college at the University of Washington. Sunny stayed at home. She nearly graduated from college with a bachelor’s degree, lacking only five credit hours, but she dropped out in order to pursue her equestrian interests. She packed up and moved across the country with her boyfriend to his estate in Florida. Together, they set up an equine training center, a business that did very well, considering the unlikelihood of success in the equine business. Taking care of horses is not the typical nine-to-five job. Rather, it involves hard, physical work seven days a week in any weather. This sort of work didn’t faze Allyson as a young woman, but as she aged, health problems exacerbated by the physical labor began to take their toll. She aged emotionally also as her relationship with her increasingly irate boyfriend decomposed, and eventually fell apart. She left him. My father traveled to the estate in Florida where together they packed up Sunny (who had stayed with her all those years) and a few belongings, and trekked across the country back to Washington. She lived with her parents for a good year or so before she collected herself, found her new direction, and went back to the university.
Shortly after leaving Florida, the years of hard work and emotional stress are evident in her face.
By the end of this month, she will be the second of my grandparents’ two children to be called Dr. Beall.
The courage Allyson exhibited in her willingness leaving two decades of her life behind likens to that of Sita and her readiness to “walk through the fire” (1068). Though her life would never be the same again, Sita shows no hesitation in walking through the fire of fidelity for Rama. Allyson’s faith in herself helped her walk through fire, after which, she was reborn as an intellectual, a pioneer in the environmental sciences. Wiley mentioned this cycle, noting that he has already, “died and been reborn many times” at the university.
The two decades she spent as an equine professional parallel that time spent “on the other side of the hedge” (729). Though at first happy living her childhood dream, she later became disillusioned, realizing that she needed to get back to the “road”. So she did, literally and metaphorically.
Allyson’s journey from early adulthood to middle-age have been by no means treated her kindly. Adam, in Shakespeare’s As You Like It empathizes with those such as Allyson, having to start over late in life.
“From seventeen years till now almost fourscore / Here lived I, but now live here no more./ At seventeen years many their fortunes seek;/ But at fourscore it is too late a week” (1084).
Adam goes on to say that though he is aging and has not yet made his fortune, nothing would compensate for his pains better than to finally relieve himself of his debt to his master. In a like manner, Allyson finally relieved herself of an unhealthy life, though it took all the strength she had in her to do it.
In this picture, taken this summer, Allyson is clearly happier, though the marks of her journey on her body are unfortunately, permanent.
That old pony, Sunny, died last year after thirty five years with Allyson. Thirty five years. That's a remarkable age for a horse, but I'm almost glad that she died. It's as if Allyson's last tie to her past finally broke, allowing her to finally push off.
The loose, baggy Dicken’s novel, the Greek myth, the medieval epic, the modern romance, the contemporary Objectivist saga----so different in their fundamental messages, yet so similar. A sense of familiarity strikes the well-seasoned reader as he or she opens a new book. This sensation induces predictions, which the author may, or may not satisfy. But the fact that the predictions are there, and that the author is conscious of them is a testament to the fact that there is a universal archetype, “the Voyage of the Hero.”
Joseph Campbell defined this concept in his book, The Hero With a Thousand Faces. He devised a formula composed of several fundamental elements in a story. This formula proved to be the basis of nearly every story ever written, from ancient to contemporary times, east world or west world. The reason that this formula proved to be so universally applicable seminated in its transcendence of cultural and time related barriers. Some human sentiments have existed since the dawn of human existence, such as the question, Why are we here? This question has been the basis of many plays, stories, epics since the beginning of the written word. Shakespeare references this through Jacques’ monologue in As You Like It. Jacques states that all people, “…have their exits and their entrances; And one man in his time plays many parts, His acts being seven ages” (1089). The “seven ages” directly parallel Campbell’s 12 step formula. Jacques tells the universal tale of a man’s life, through childhood, first love, adventure, aging, and finally, death. Each man ends the same way, “…Sans teeth, sans eyes, sans taste, sans everything” (1089), as if he never existed. Shakespeare seems to say What’s the point? Jaques’ monologue is a plea for purpose, for meaning in the continuous cycle in life. The Ramayana also addresses this question, as it questions the boundaries between reality and eternity. Sita herself questions the boundaries of reality through her meditation and lucid dreams. “ ‘I have done far more than make a sky journey,’ she said. ‘Since last night I have lived near a whole life in another place’” (1070). This train of thought is the basis of an entire genre of philosophy. The Existentialists question the purpose of existence, as does any philosopher, but they also question rationality. They believe that man makes decisions based on where he finds meaning and that he spends his life in search of meaning.
That "we must be born with an intuition of mortality" is one of the building blocks of Existentialism. This train of thought leads to the question, Who Are You? Where Are You Going? Why Are You Here?
And, more pertinent to an existentialist, What's The Point?
This kind of questioning is intrinsic to consciousness; it is what drives curiosity, induces motivation, passion, inspiration---Thus, the search of meaning is the Voyage of our lives.
That "we must be born with an intuition of mortality" is one of the building blocks of Existentialism. This train of thought leads to the question, Who Are You? Where Are You Going? Why Are You Here?
And, more pertinent to an existentialist, What's The Point?
My roommate, my roommate’s family, my friends and acquaintances, the sea of unfamiliar faces I encounter every day as I walk around campus, the people singing and dancing in the West Mall, all of these sights and experiences have heightened my awareness of other cultures. For the first time in my life, I have had to accept people’s reasons for having certain beliefs without questioning them as part of respecting our differences.
Some of the friends I have made with completely different cultural backgrounds. Thanks to them, I have been exposed to Korean barbeque. However, none of my new cultural experiences have been as intense as those with my roommate.
Halloween shenanigans---We have all kinds of cultural traditions in common. Halloween, Thanksgiving, Christmas...it is in other, more basic principles that we differ.
My roommate and one of my closest new friends is Kazak. Living with her as well as becoming close friends, I have witnessed and become involved in a series of conflicts and new challenges that at first, dumbfounded me. The Kazak culture stresses the importance of family so much that this concept is thoroughly embedded in its young. But no matter how many times my roommate reiterated this to me, I couldn’t really understand. There are some fundamental differences in our set of beliefs that cannot be resolved. I’ve learned to just accept these differences and move on.
The first time I attempted I struck the rock bottom of one of our differences occurred when I tried to help my roommate with a “boy problem”, listening to her lamenting her ending of some past relationship. She seemed so heartbroken, yet so resolute that the relationship must end. I inquired as to why she felt so strongly about the necessity of ending a relationship so dear to her, and she replied simply, “Well, I can’t disappoint my family.” It turns out that she must marry within her culture, a Kazak, and anytime she gets too close to a significant other in America, she ends the relationship in an attempt to spare both the inevitable pain of parting.
I feel now as though I shouldn’t have been surprised upon hearing this. Of course I had heard of arranged marriages and familiar obligations before. But in my American, individualistic, self-centered views, I immediately felt angry with her family, as though they enfringed upon her rights as a young woman to date or marry whomever she pleases. I naively came to the conclusion that she must eventually give up on her family in order to be happy. I was wrong.
My roommate explained to me that in her heart, family preceded anything else, friends, loves, accomplishment. She said that she could not ever find happiness knowing that she had disappointed her family, even if it meant giving up love. As an American girl taught from birth the virtues of “life, liberty, and the pursuit of happiness”, I cannot relate to this. For the first time, I had to accept the difference between us without trying to understand it. And now that I have accepted it, my sentiments have changed. There is something beautiful in achieving happiness by making your family happy.
This acceptance, all the while knowing I will never understand, has taught me the meaning of respecting differences. Reading Ramayana has enhanced this experience because it centers around a set of beliefs and virtues fundamentally different from my own.
At first I noticed a parallel between Swallow and my roommate in the emphasis on loyalty to family. Swallow dutifully respected her parent’s decision to sell her, and knew she could never return because, her parents, “…having taken the rice, would have no option but to hand her over” (1009). Yet further in the reading, I found a different kind of loyalty, that of a wife. Sita sees through all of Ravana’s trickery in her courageous rebuttals again and again.
“ ‘You speak of love, but it is not to love that you invite me but to debauch.’ “ (1045). Sita’s strength despite her husband’s absence exhibits the emphasis on wifely duty so valued in the middle eastern culture. However, my understanding of the Ramayana’s emphasis on loyalty muddied in the denouement, when Sita sees her parents after being reunited with Rama, and decides not to speak to them. “After her experiences on Wu Shan and beyond, Swallow viewed her parents with fresh eyes. She had a revulsion of feeling. ‘I do not want to go in,’ she said” (1077).
During my first reading of this, I misinterpreted Sita’s revulsion as betrayal of her family. However, after reading it again, I came to a different conclusion. Sita was not truly born of this village family, she was born of divine descent, transcending the heavens and earth through meditation. She was put on earth for the sake of Rama, her husband, to whom she remained steadfast throughout incredible trials and challenges. Her loyalty is analogous to that of which the middle eastern culture values in its marriages, and to that of my roommate to her family. Thus, both cultures hold the family unit in much higher esteem than I, an American, have ever been exposed to. Again, I accept this difference and don’t try to understand it. I think it’s beautiful.
This scene doesn't show Dorothy as she enters the land of Oz for the first time, but you can get a sense of the simultaneous beauty and eerieness of Munchkinland. Of course, by this time in the movie the viewer is totally disillusioned with the magic of the place. The creepy Munchkin songs and mysterious mission the "good witch" assigned Dorothy (not to mention the Wicked Witch's threat) take care of that.
Reading “The Other Side of the Hedge” reminded me immediately of the feeling of misgiving I received watching The Wizard of Oz as a child. The beauty and vibrancy of the garden Dorothy stumbles into never eased my qualms about the place. I felt immediately disillusioned by the eeriness of its utter perfection, and the surreal, circus-like musical score heightened my suspicion. Even the voice of the good witch gave me the heebie jeebies. Nothing truly “good” ever sounds so drippingly sweet. She seemed almost insincere. Forster echoed this sentiment in “The Other Side of the Hedge” with his character’s almost immediate disillusionment having discovered that perfection leads “nowhere”. “ ‘But it must lead somewhere!’ I cried, too much surprised at his answer to thank him for saving my life” (730). This moment represents the characters realization of the catch-22 of perfection, that though the land “on the other side of the hedge” seems flawless, flawlessness is a flaw in itself. The character asks for “ ‘life, with its struggles and victories, with its failures and hatreds, with its deep moral meaning and unknown goal!’” (733). I always imagine paradise to look something like this, my favorite part of Texas in Hunt along the Guadalupe River. I spent a couple of days here over the summer on a vacation. Initially, it was nice, but a sense of boredom and redundancy set in, and at the end of one weekend, I was ready to return to my "road". I wanted a challenge again as complacency gave way to anticipation of the coming school year.
The human sense of achievement seminates from struggle. Forster attempts to convey the necessity for hardship in life through the story with a metaphorical road. The character’s initial fatigue, exhaustion, and lack of will to continue down the road represents the common tendency to quit under pressure or trying times. The juxtaposition of the endless and dusty desert road with the green, fertile oasis portrays the human perception of perfection. At first glance perfection seems like paradise, but the human need for achievement overpowers the magic of perfection, and the struggles of the road suddenly become desirable. The Bible addresses the struggles of life’s journey as if they are punishment for man’s curiosity. Yanweh God tells the first woman that she will have “pains in childbearing” for her sins and curses the man’s soil because he “ate from the tree of which [He] had forbidden [him] to eat” (741E). The Bible conveys these curses and punishments as the reason for the suffering in the world today. But are these curses really a punishment? We as humans would have no purpose without such suffering, we would be stuck again “on the other side of the hedge” with no direction. These “curses” are in fact necessary for happiness, which culminates in a man’s satisfaction with himself.
This scene doesn't show Dorothy as she enters the land of Oz for the first time, but you can get a sense of the simultaneous beauty and eerieness of Munchkinland. Of course, by this time in the movie the viewer is totally disillusioned with the magic of the place. The creepy Munchkin songs and mysterious mission the "good witch" assigned Dorothy (not to mention the Wicked Witch's threat) take care of that.
I found nothing more effective in communicating admirable character traits than the personal writings, correspondence, and diary entries of the First Ladies Lady Bird Johnson and Jackie Kennedy. Not only did the First Lady exhibit reveal their own grace, humility, and sincerity, it revealed the virtues of their husbands and relationships as a family. The kinship between the two families was remarkable as Jackie denotes in a letter to Lyndon B. Johnson, thanking him for his steadfast friendship throughout trying times. Jackie notes the singularity of this close-knit relationship between a president and his vice president, in that it is usually more than tense. “But you were always Jack’s right arm…” She emphasizes his humility in working under John F Kennedy despite the fact that he himself was the more experienced senator and “taught Jack everything he knew.” This letter, meant for no audience other than Lyndon B Johnson, was a testament to their friendship. Jackie’s laboriously handwritten, several page letter emanates with sincerity and true appreciation. One can glean LBJ’s unique lack of hubris in his love of JFK and his family in such a letter. The correspondence exhibit in effect eliminates any skepticism of the legitimacy of their friendship. Likewise, Lady Bird Johnson’s not to LBJ wipes away any doubt that the two had a warm, loving relationship. “In the name of tomorrow,” writes Lady Bird, “come eat, then sleep, and know that you are loved.” The perception the media gives us today of relationships in politics is so sensationalistic that a raw cynicism and mistrust of any government leader is now questioned. Notes such as these prove that there was a time of sincerity and companionship. Lady Bird and Lyndon B Johnson maintained a balance in their lives between work and more importantly, relationships. Lady Bird’s selflessness and genuineness as her husband’s friend was truly inspirational. This montage not only portrays Lyndon B Johnson's love for his family, but the nature of his relationship with the Kennedy's. Jackie Kennedy gravely stands by his side as he is sworn in as president following JFK's murder.
The virtues of Lyndon B Johnson that surfaced in both the writings of Jackie Kennedy and Lady Bird arose again in each of the following exhibits. I was struck by his personability in the “sense of humor” exhibit, which played recordings of his hill country anecdotes. Lyndon B Johnson did not put on airs in the company of politicians. He related his past and lessons he learned growing up in the Texas hill country to his work. Johnson had a remarkable sense of place. The actor portraying Johnson captured Johnson’s simultaneous humility and powerful presence. Entering the proscenium with a long stride, hearty Texan, “hello,” I immediately felt that this presence must be similar to the sense of the man in the flesh. The actor portraying Johnson said he had been called “an arm twister” as well as “a man of pure action”. These words communicate exactly the impression of Johnson I had after seeing the exhibits and then watching the performance. His stance, gestures, even the occasional chuckle throughout the performance impressed upon me his power as a speaker. I then made the connection between this powerful presence and his effectiveness with Congress. The Civil Rights Act could not have been passed without Johnson’s guiding hand. Overall, the museum heavily impressed upon me the virtues of sincerity, friendship, humility, and sense of place. The Johnson’s and the Kennedy’s had a steadfast bond as both families valued these characteristics and found them in each other.
I walked out of Parlin 104 October 11 feeling frustrated and dissatisfied. Before class, I believed that I had a lovely, holistic impression of my role model, Jacques Cousteau, due to my extensive background research for Project 1. I had confidence in my sympathetic imagination, my ability to “…penetrate the barrier…” between my role model and myself and even momentarily have “…complete identification with [him].”[1] But I felt handicapped attempting this complete immersion into his character in Second Life, as if I had all of my limbs cut off. Actually, this feeling of helplessness extended to my voice, my face, and all of the means of expression available to me in reality. The barrier between myself and the people I conversed with seemed immense, even impenetrable, because I could not convey my character and neither could they. My mounting frustration induced a motivation for writing Project 2 that dwarfed my motivation for writing Project 1. Here I am pulling my hair out in frustration with the limitations of Second Life. “This is a multimedia essay of at least fourteen hundred words (four pages or so) about the role model, exemplar, hero, or leader who best epitomizes your own passion and leadership vision.”[2] The prompt for Project 1 resembled many other prompts I had responded to in high school. My English classes throughout had drilled into me the formulaic approach in anticipation of those that students would encounter in standardized tests and college applications. I knew the ins and outs of “chunking”, making assertions, creating “insightful” analysis, and the other various methods by which teachers tried to enforce logical progression of thought upon adolescents. Responding to such a prompt neither worried me nor excited me. I had no definite role model but chose Cousteau because I admired his individuality, his powerful presence, and his well roundedness. I emphasized his ability to motivate others in Project 1: “A personal ideology adopted by Cousteau “Il faut aller voir” or “We must go and see for ourselves” inspired his crew members throughout his life, practicing direct observation and often performing duties “[…]far beyond the scope of their professional duties.”[3][4] This epitomizes my perception of Cousteau. His swaggering charm, his passion, and his confident civility gravitated others towards him and his cause. Though I had no personal connection with Cousteau, I believed I had established one through my research and reading over other’s accounts of their encounters with the man. I felt compelled to Cousteau’s cause, his gravity as a leader emanating through time. This ability to influence, to recognize a passion and to draw in others to my work is something I personally want to achieve. His passion for his work was surpassed only by his love of his crew, family, and the little moments of mystery that direct the course of one’s life, yet another quality of Cousteau that I wish to emulate. Thus, my initial apathy to writing Project 1 was eventually overpowered by a genuine admiration for the man I had somewhat arbitrarily chosen as a role model. Having established a more comprehensive respect for Cousteau, I had higher expectations for the Second Life interaction than before Project 1. (Before, I had little, if any interest in chatting on Second Life). It was immediately obvious to me that merely decorating my avatar with various bits and pieces of virtual clothing I found to resemble Cousteau would do nothing to evoke his presence, so I focused instead on something more profound. My Jacques Cousteau avatar, who I was unable to make resemble Cousteau by any means. Even his trademark red beanie was impossible to come by. Second Life "wrinkles" don't really age an avatar's face at all, and the picture I wanted my classmates to have of Cousteau couldn't be produced by the Second Life appearance options. The hour or two I spent trying to create Cousteau in vain exacerbated my frustration with P2 initially.
Through my research, I learned that one of Cousteau’s most attractive qualities as a leader was his ability to sincerely listen. This connected with a central theme in the course, as defined by Allen Menio in “Have You Tried Listening?” who emphasized “…the profound effects it has upon [his] relationship with the person to whom [he is] listening.”[5] I glommed onto this concept and planned to use it in Second Life to portray Couteau’s awe-inspiring personability and willingness to connect with others. However, my first experience experimenting with my avatar quickly extinguished my little glimmer of hope. To my dismay, I soon realized that the virtual world severely restricted the means through which I could attempt to emulate Cousteau’s elegant listening. Yes, there are ways through which an avatar can gesture or “shout” and move his or her body about, but the power of these nuances diminishes as the avatar has limited means by which to sense timing in conversation. Each nod of my avatars head or gesture of the avatar’s hand in response to something said had a certain lag that rendered it useless. The only means of expression I could truly command was my speech, plain words on a page in a chat room. But there is so much more to listening and conversation than raw speech. How does one exhibit charm, confidence, or civility through an avatar? Too much depends on the face, the body language, voice fluctuation, eye contact and the timing of gestures than can ever be expressed digitally. The limited options of the gesture menu (on the right side of the screen), including "hula", "blowkiss", "boo", and "scissor". There aren't many options to begin with, to say nothing of the selection of gestures indicating true listening.
This Second Life group was the least connected of the two I participated in. The positioning of the avatars here indicate a separation. No true listening is going on here because there is a lack of means with which to truly listen. [10]
Group 1 appears to have a better conversation dynamic than Group 6 above, as evident in the more engaged sitting positions of the avatars. However, the nature of Second Life is such that the positioning of the avatars in relation to each other mean little because when conversing, the chat board history and typing focus the person's attention away from important aspects of an engaged conversation. [10]
Not only did Second Life eliminate the means by which I could emulate Cousteau’s listening, the parameters of the discussion severely hampered my ability to connect with other characters. Emphasis was placed on the quantity of speech, and thus, the concern for grades, competition, and winning points clouded the usual appreciation for artful conversation. Students more often talked at each other instead of with each other. In my own conversations, I observed a blatant disjointedness. For example, in my second meeting, from about 9:54am to 9:58am, a rift in the conversation occurred and two members dominated the chat. One avatar on the fringes of this exclusive moment disappeared due to some technical difficulty, and returned after one minute asking for a reiteration of the conversation thus far. I decided to test the intensity of this rift by waiting, observing the listening of the other characters, but no one responded to the plea. Eventually, we all worked our way back into the conversation, but in that moment of vast separation, I realized the hopelessness of true listening in such a stressful, competitive environment. Even the scientific studies conducted on the interaction in Second Life shed light on the inadequacy of virtual socialization. Noshir Contractor published a report in Science, which examined how groups of people accessed expertise in their workplace. Companies and organizations often create contact information databases that employees may use to reach the members of their team who have the most experience dealing with a problem. Attempting to emulate this virtually, Contractor conducted an experiment on World of Warcraft, a site similar to Second Life, and found that “even though the game provides lists of players best able to craft deadly weapons or construct defenses, when players needed help, they typically turned instead to other players they already knew or had worked with in the past.”[6] The limitations of interaction on virtual sites severely hamper interpersonal connections, encouraging players to stick close to the people they know in reality. Thus, our class Second Life conversations were inhibited by two things: a) the limited means of expression through an avatar, and b) the fact that in assuming new characters we essentially became strangers in an environment not conducive to meeting new people. As I reflected on my experience in Second Life after leaving class Thursday October 11, my frustration and disappointment escalated. I mulled over the inadequacies of not only Second Life for stepping into character, but the parameters of the discussion and class, which were conducive to talking at each other, not with each other. However, as Project 2 approached, my strong feelings gave way to strong motivation to articulate my thoughts regarding the whole experience. This motivation moved beyond the typical “academic” motivation for writing a paper in the usual sense. I felt I had a message to convey, that coming up with 1700 words of my own on the subject would be a piece of cake. Slowly, I realized that this experience, the epiphany, the moment of inspiration, made all the disappointment and frustration of Second Life worthwhile. For once, I had purpose behind my assignment and felt that I was composing rather than writing. Too often, I felt like a writing prostitute, with no genuine passion or purpose in my writing other than to complete the assignment. Sometimes, I was lucky enough to find inspiration at least in the process of writing, such as in Project 1, and other times, I was not. Second Life provided a segway to coherence and unity as it inspired a motivation for composition.
This is exactly how I feel 99.9% of the time I'm asked to respond to a prompt. The best writing comes spontaneously, or pertains to something I'm really passion about. Asking someone to feel passionate about some assigned reading or some literary element is asking someone to be dishonest. Just like Eskimo, my most genuine writing is inspired by moments in which I'm not focused on writing at all.
[9]
This explains the plethora of research studies conducted on Second Life in education today, including the University of Texas Division of Instructional Innovation and Assessment’s study on “…the effect of the use of an online virtual world environment (Second Life) on writing motivation.”[7] Other educational institutions around the country have realized the enhanced motivation for learning Second Life provides. Some have even extended this motivation to scientific concepts, and have developed their own virtual worlds devoted to science education. For example, the National Science Foundation has created “River City” and “Quest Atlantis”, in which students “…explore public health issues in a simulated 19th-century town…” and “…develop fundamental research skills by solving environmental problems.”[8] This new educational context of virtual interaction has gained popularity by leaps and bounds, spreading to Ohio University, the University of Texas at Dallas, the University of Cincinnati, Bowling Green State University, the University of North Carolina at Chapel Hill, and Vassar college. Because the motivation that Second Life induces not only pertains to writing motivation, a new potential for education across all disciplines emerges. The present moment marks a major historical transition. Second Life’s roots are taking hold in education as professors, scientists, and researchers are making known the powers of virtual interaction in motivating students. Slowly but surely, the traditional methods of education, scantrons, note-taking, and drop-boxes make way for virtual worlds, email, and paperless forms of communication and group interaction. My personal experience in Second Life entailed frustration and disappointment, but as a learning experience, it inspired a genuine passion for writing that can only come from such a dynamic, involved, (though flawed) medium for discovery. Through Second Life, I found inspiration for a topic which I previously found mundane and pointless, teaching me the joys of finding such inspiration before writing as well as the beauty of writing with sincerity.
Word Count: 1738 [1].J. Bates, “The Sympathetic Imagination”, Composition and Reading in World Literature, (Austin: U of Texas, 2007). [2]Dr. Jerome Bump, “Project One”, E603 World Literature Schedule Page, http://www.cwrl.utexas.edu/%7Ebump/E603A07/ P1.html, Accessed 17 Oct., 2007. [3]Charlotte Beall (P1) [4]Jacques Cousteau, Calypso, (New York: Henry N Abrams, Inc, 1983), 15. [5]Allen Menio, “Have You Tried Listening?”, Composition and Reading in World Literature, (Austin: U of Texas, 2007), 89. [6]Greg Miller, “The Promise of Parallel Universes”, Science, 317 no. 5843 (Sept. 2007), 1342. [7]“On-Line Virtual Worlds and Writing Motivation”, Student Consent Form, (Austin: U of Texas, 2007), 1. [8]William Sims Bainbridge, “The Scientific Research Potential of Virtual Worlds”, Science, 317 no. 5837 (July 2007), 475. [9]"The Inspiration for Eskimo", YouTube, http://www.youtube.com/watch?v=VMyUtok4fGg, Accessed 19 Oct. 2007. [10] Jerome Bump, "Index of /~bump/E603A07/pics", Composition and Reading in World Literature Page, http://www.cwrl.utexas.edu/~bump/E603A07/pics/, Accessed 29 Oct., 2007.
Appendix
Group 6:
[9:08] LincolnLog Rokocoko: lol [9:09] LincolnLog Rokocoko: ok make things interesting [9:09] LincolnLog Rokocoko: lets see [9:10] Alaina Felisimo: I think a leader is capable of leading others while still maintaining a respectful relationship with them. [9:11] Lantz Pichot: Hey. A leader is someone who can connect with people and convey their feelings. [9:12] Basic Chair: Right click me and choose 'Sit Here' to sit down [9:12] Alaina Felisimo: Also, I think it is important that a leader knows what he believes and does not conform to society but expresses and lives these ideas and values. [9:12] Lantz Pichot: That, I definately agree with. [9:13] Lantz Pichot: Leaders are people who dare to step out. [9:13] Alaina Felisimo: I agree that connection is very important in any leader/follower relationship. ONLY CONNECT! [9:13] You: Yes, I agree Alaina. I think individualismm is key. A leader accepts not only his own character, but the character of others. [9:13] Alaina Felisimo: Yes, and are not afraid to do the unknown or be persecited for it. [9:13] Lantz Pichot: Haha, yeah, hammer your visions into unity while you're at it. :) [9:13] Lantz Pichot: But actually, "hammering your visions" is pretty important. [9:14] Alaina Felisimo: Individualism is very important but also being able to relate to others is very important. Someone cannot be too individualistic that they are unapproachable... [9:14] You: Individualism is defined by passion, passion for life, for adventure, for discovery and exploration. [9:14] Lantz Pichot: Leaders take stands on topics, and people follow because they're so confident. [9:15] Nepal Bergamasco: Confidence is important because once a leader starts something, he must do everything to execute his goal [9:16] Alaina Felisimo: I agree leaders should never quit, but I also think that a leaders flaws make him more human. people dont always want to follow a perfect man. [9:16] Alaina Felisimo: A true leader can overcome any obstable or flaw and turn it into a positive situation and aspect of their character/ [9:16] Nepal Bergamasco: You're right, a leader also mut be human [9:16] You: Well yes, confidence comes with an acceptance of your own passion. A leader pursues his/ her passion without any interest in the accomplishment. The interest drives their actions. [9:16] Nepal Bergamasco: must* [9:17] Alaina Felisimo: I think Passion is the most important aspect of a leader also. Without passion, a leader is not a leader. [9:18] Alaina Felisimo: A leader must also take interest in his followers. He must be able to listen to them and put their needs and wants into action. [9:18] Nepal Bergamasco: Yes, passion is the driving force in any leader. [9:18] You: I always say. "Il faut aller voir". We must go and see for ourselves. This means that in pursuing our passions, we must become proactive, not observers, but active partcipants. [9:18] Nepal Bergamasco: It's important to know the passion of your people as well if you are to become a leader [9:18] You: A leader insists on involvement. [9:19] Nepal Bergamasco: Once you connect with your people, and feel what they feel, only then will you see the real need in a group of people [9:19] Alaina Felisimo: I think charisma and character are also two very important attributes of a leader/ [9:20] Nepal Bergamasco: Empathy is important in leadership. [9:20] Alaina Felisimo: I agree and compassion. [9:20] You: I agree Nepal, recognizing the individuality among your crewmembers creates a feeling of community. [9:21] Nepal Bergamasco: The importance of vision in a leader is important [9:21] Nepal Bergamasco: A leader should see ahead. [9:21] Nepal Bergamasco: Look at the big picture [9:21] Alaina Felisimo: The ability to make everyone feel united towards a goal [9:22] You: I find that if I surround myself with a crew or team full of their own passions, I don't have to encourage them to work. An "esprit de corps" emerges. Everyone jumps on board and words as a body. [9:22] Alaina Felisimo: and to want to pursue it togeher is key. [9:23] Alaina Felisimo: I agree. A leader needs agroup of supportive individuals that are just as passionate as he is or he will not be able to accomplish much [9:23] Nepal Bergamasco: Latte, I agree. I see a body with the same passion just like a boat, with all its passengers paddling, with the leader in the front to lead the direction. [9:23] Alaina Felisimo: Again, I stress that a respectful relationship between all members of an involved party is so important. [9:24] Alaina Felisimo: I also believe that aleader needs a personable side.. he needs to be able to relate to others, to make jokes, and to not take himself too seriously. [9:24] You: Yes, a unifying passion for life in all aspects, family, work, discovery, creates a balance on a level with which all in the crew can relate. Then, there are unifying feelings and experiences with which people may relate to each other. [9:24] Nepal Bergamasco: Alaina, you're right because with respect, we get rid of the things that might complicate eachother's relationship [9:25] You: Yes Nepal, a boat of discovery. [9:25] Nepal Bergamasco: The little things always matter [9:25] Nepal Bergamasco: yeah [9:25] Alaina Felisimo: The litte things are the foundation to accomplishing great things. [9:25] Alaina Felisimo: A leader also needs experience. [9:25] Nepal Bergamasco: It's important that a leader pays attention to little things, details [9:25] You: Upon which, the shipmates explore themselves as well as each other [9:26] You: What kind of details do you mean Nepal? [9:26] Alaina Felisimo: They need to have encountered various situations and outcomes to truly know how to handle anything. [9:26] You: I think you refer to the magic of the moments. [9:27] Nepal Bergamasco: Details like, how each member in a group interact with the rest. A leader should pay attention to the smallest things like, how does one member of your group feel today? [9:27] You: A leader should be able to recognize the magical moments of his/her life. [9:27] Alaina Felisimo: I know my experiences in the air force truly made me a better leader because I was put in a situation i HAD NEVER BEEN IN BEFORE AND WAS FORCED TO FIND MYSELF and support those around me. [9:27] Alaina Felisimo: It is the moments that make history [9:28] You: Oh, yes. The quirks and idiosyncracies of the crew. [9:28] You: These are what defines them. [9:28] Nepal Bergamasco: Alaina: describe one trait in a leader you feel you have had whhile in the air force [9:28] Nepal Bergamasco: and tell us how it affected your experience there [9:29] You: New situations induce new chances for exploration. They draw the attention away from the self and focus energies on others. [9:30] Nepal Bergamasco: Latte: can you expand on that? [9:31] Alaina Felisimo: Well just in general, teamwork was key. In the midst of a war, it was important to realize that I could depend on others because we were all there for the same reason. I cannot really think of any one experience that truly defined my time there but I was introduced to so many opportunities at being a leader such as serving as a captain and Judge Advocate. [9:31] Nepal Bergamasco: Aliana: So teamwork and the feeling of having your back supported by your members all the time is important [9:32] Nepal Bergamasco: That is true, but a leader must not forget that initiative is what the whole group needs [9:33] You: Yes, I think what Alaina refers to is the moments in life that spur a realization of the insignificance of the individual. Happiness occurs when one ceases to focus inwardly, and begins to focus on the love for life and relationships with others. This creates a well rounded being. [9:33] Alaina Felisimo: yes, I would say so. Although, I know I can accomplish things on my own, accomplishing things is a group effort. It is up to the leader to initiate the goal and the followers to help make it happen. [9:34] You: I send my crewmembers home once every six months for this purpose. To spend time with families, pursue other interests. [9:35] You: When they are with me on my voyages, I encourage them to pursue their various other interests as well. [9:35] Alaina Felisimo: It is always important to have a strong support group at home. I have learned that my family will always be there for me, through the good and the bad. [9:35] You: And I find that their enthusiasm grows by leaps and bounds in this manner. [9:35] Nepal Bergamasco: Latte: I see now that a leader must put emphasis on the exploration of each member's inner self [9:35] You: Yes! [9:35] Alaina Felisimo: A cultured person will most likely be a more successful leader becasue they know how to relate to others. [9:36] Nepal Bergamasco: Alaina: Yes, a strong sense of family and community is important [9:36] You: This emphasis creates a basis for personal relationships. [9:36] Cameron Reinard shouts: until otherwise shown, we can [9:36] You: Upon which, real power as a team rises. [9:37] You: Nice talking with you all. Il faut aller voir. [9:37] Nepal Bergamasco: Leading India and continuously leading those 1-month fast and upholding non-violence although the whole country was in chaos, having my family and core supporters were important in my mission [9:38] You: Nepal, how did their support aid you in your work? [9:39] Nepal Bergamasco: It was hard to lead the people to non-violence when the rest of the country was in chaos. However, having supporters during the Salt March where we walked and fasted for a month, it helped me realize that there are people with the same passion and dream for India. [9:40] Alaina Felisimo: Leaders are able to think outside the bow. They are creative in ways to approach things. [9:40] Alaina Felisimo: box** [9:40] Nepal Bergamasco: Having people to lead with the same goals as me made the already difficult situation a little easier to accomplish. [9:40] You: I see, your passions acted as a ripple, and collided with others all over India.
Group 1: 9:44] Pose Ball: LincolnLog Rokocoko, say 'Hide' to hide me, or 'Show' to make me show. Or just right-click and sit on me to use me. [9:45] No room to sit here, try another spot. [9:45] LincolnLog Rokocoko: good slightly-before-noon [9:46] You: yes, what a gorgeous day [9:46] LincolnLog Rokocoko: is it a diverse day? [9:46] You: We have quite opposite apporaches to facial hair [9:46] You: our hair is diverse [9:46] doolie Wycliffe: hello! [9:47] LincolnLog Rokocoko: i can't really see yours [9:47] LincolnLog Rokocoko: is that a flava sava [9:47] LincolnLog Rokocoko: ? [9:47] doolie Wycliffe: what's a flava sava [9:47] You: I've been bald for a couple decades now [9:47] LincolnLog Rokocoko: a soul patch [9:47] You: no no [9:47] LincolnLog Rokocoko: oh [9:47] LincolnLog Rokocoko: lol [9:47] LincolnLog Rokocoko: maybe you just need a napkin [9:47] You: Many of the leaders I've followed have been bald. [9:47] You: HEY [9:47] LincolnLog Rokocoko: haha [9:48] LincolnLog Rokocoko: ghandi? [9:48] doolie Wycliffe: leadership and diversity [9:48] You: NO, but greatly influenced by many meditative traditions. [9:48] You: Zen in particular [9:48] LincolnLog Rokocoko: buhdda [9:49] You: Though I'm white, many who I have followed are not white [9:49] LincolnLog Rokocoko: i dont know how to spell budda [9:49] You: buddha [9:49] LincolnLog Rokocoko: right [9:49] LincolnLog Rokocoko: i know theres an h in there somehwere [9:49] Latte Littlething: Bonjour [9:49] doolie Wycliffe: haha [9:49] doolie Wycliffe: hola [9:49] You: when you think of diversity, is race the first thing that comes to mind? [9:49] doolie Wycliffe: i htink culture [9:49] LincolnLog Rokocoko: truthfully yes [9:49] Latte Littlething: No, individuality and expression comes to mind [9:50] LincolnLog Rokocoko: but i definitely dont think it should be [9:50] doolie Wycliffe: which includes race [9:50] Latte Littlething: No [9:50] You: yeah, thats interesting [9:50] Latte Littlething: culture involves expression, not race [9:50] doolie Wycliffe: yes but much of our culture comes from our ethnic backgrounds [9:50] You: Are leaders subject to the same stereotyping tendencies that most people succumb to? [9:50] doolie Wycliffe: not all but there are things [9:50] Latte Littlething: But I was more referring to the pursuit of passions [9:51] You: leaders are defnitely passionate [9:51] You: that is one thing that unifies the diversity of leaders [9:52] You: Do you think leaders generally influence a single demographic? [9:52] You: a group similar to themselves? [9:52] doolie Wycliffe: no [9:52] Latte Littlething: Yes, but inducing the pursuit of individual passions of the crew, recognizing them as individuals and accepting the diversity among them creates a feeling of community, one of the most important factors for exploration and discovery [9:52] You: Yes recognizing diversity can be very empowering [9:53] You: it is bad if we ignore our individuality [9:53] doolie Wycliffe: wait yes to a group similar to ourselves in some ways [9:53] You: we must know ourselves to lead [9:53] doolie Wycliffe: depending on beliefs and culture as a way of life [9:53] Latte Littlething: and a captain may preserve this diversity by respecting his crew's beliefs [9:53] doolie Wycliffe: yes but if his views differ he should not conform [9:54] You: and there is a delicate balance between perceiving the beliefs of others and projecting our own beliefs onto them. [9:54] You: especially in instances involving disparate cultures [9:54] Latte Littlething: Precisely, social standards should never factor into pursuit of passion [9:54] Latte Littlething: or obstruct it [9:54] doolie Wycliffe: what would you define as culture? [9:54] doolie Wycliffe: the way of life? the language? the religious beliefs? [9:54] You: I was trying to find a word to sum up disparate bacgrounds... [9:54] Latte Littlething: I found a way for my interets to correspond with my work during the war that paved the way for my explorations later in life. [9:55] You: culture entails a shared use of symbols [9:55] Latte Littlething: Yes, a common feeling, experience, ideology [9:55] You: some unity that allows a group to perceive themselves as related [9:55] LincolnLog Rokocoko: sorry my mind shut down for a minute [9:55] LincolnLog Rokocoko: lol [9:55] LincolnLog Rokocoko: I've got to catch up [9:56] You: a leader must [9:56] doolie Wycliffe: as a christian leader i would influence other christians, but perhaps not all the same people from the same regions [9:56] Latte Littlething: I once used the book 20,000 leagues under the sea as a common experience with which to unify my crew [9:56] LincolnLog Rokocoko: can someone sum up what has been said. what conclusions have been arrived upon? [9:56] You: what do you mean? christians from a broad area? or christians inconcentrated areas? [9:56] doolie Wycliffe: especially in america where there are so many different religions in the same areas [9:57] Latte Littlething: A bit of culture to which everyone could relate [9:57] You: so selectively influence within a broad culture? [9:57] doolie Wycliffe: christians all over the world [9:57] You: do you think this makes christians diverse? [9:58] Latte Littlething: Lincoln, we are talking about culture and religion, how they influence a leader and his mission [9:58] You: the fact that they are spread across the world [9:58] You: It is important to find a way to UNIFY. [9:58] LincolnLog Rokocoko: thanks [9:58] You: unity is som important, coherence of messsage. [9:58] doolie Wycliffe: well my point was that its hard to define culture because sometimes you include religion and sometimes you dont as well as other things [9:58] LincolnLog Rokocoko: what are some things that everyone shares [9:59] LincolnLog Rokocoko: ? [9:59] Latte Littlething: childhood [9:59] doolie Wycliffe: needs [9:59] You: right. so lets just call culture a group with some shared symbols [9:59] LincolnLog Rokocoko: growth in general [9:59] Latte Littlething: As I mentioned before, childhood is a fantastic way to unify a crew [9:59] LincolnLog Rokocoko: intellectual needs, need to be loved and to love [9:59] You: childhood? [9:59] LincolnLog Rokocoko: what are some others? [9:59] Latte Littlething: It is a common experience [10:00] LincolnLog Rokocoko: religion can provide these [10:00] You: do you find diversity within your crews? [10:00] LincolnLog Rokocoko: and culture [10:00] Latte Littlething: love [10:00] Latte Littlething: passion for living [10:00] Latte Littlething: passion for exploration [10:00] LincolnLog Rokocoko: a need of belonging [10:00] Latte Littlething: discovery [10:00] doolie Wycliffe: expression of emotions [10:00] Latte Littlething: Yes, all these things are ideas which people of all backgrounds can relate to [10:01] You: inherent human qualities. [10:01] You: but we are conditioned by the culture we live in as well [10:01] LincolnLog Rokocoko: i think discovery can be of the world or within one's self [10:01] Latte Littlething: yes! [10:01] LincolnLog Rokocoko: we are definitely conditioned by culture [10:01] You: internal discovery can certainly be alife long endeavor [10:01] Latte Littlething: And discovery of others! [10:01] doolie Wycliffe: yes and i think it is important to learn about others cultures [10:02] doolie Wycliffe: but without having to believe in the same thigns [10:02] You: learning about ourselvles enhances our ability to learn about otherse [10:02] LincolnLog Rokocoko: i think it is important to think about the underlying motivations for people, despite the culture theyare from [10:02] You: how do we do that? [10:02] doolie Wycliffe: observation? [10:02] LincolnLog Rokocoko: everyone has an unconscious i beleive [10:02] doolie Wycliffe: contact with other peoples [10:02] You: how do we separate their underlying motiviations from the culture that has conditioned them? [10:02] doolie Wycliffe: get to know them? [10:02] You: I agree [10:02] LincolnLog Rokocoko: and basic primitive drives [10:03] You: and there is collective unconscious as well [10:03] LincolnLog Rokocoko: connect everything we do to these drives and you can transcent cultural boundaries i think [10:03] Latte Littlething: doolie: culture is an integral part of who we are as individuals. recognizing the culture within each person makes a leader more influential, as he develops a relationship with his crew [10:03] You: get to know them? [10:03] Latte Littlething: collective unconcious? [10:03] doolie Wycliffe: as in know people better. really listen and learn [10:03] You: there is no context outside of contexts... we cannot remove a person from culture [10:04] LincolnLog Rokocoko: really listen [10:04] LincolnLog Rokocoko: listen subjectively [10:04] LincolnLog Rokocoko: actively making connections that are not said [10:04] You: yes, that's true. subjectively. do you think we can "break past" cultural conditioners? [10:04] Latte Littlething: A leader who is personable, meaning one who listens, truly listens, is able to inspire an "esprit de corps" spirit of the body [10:04] You: so beyond verbal [10:05] doolie Wycliffe: you can recognize the culture within each person, but letting yourself be swayed by every culture would compromise yourself as a leader in a way [10:05] Latte Littlething: Yes, through the unifying passion for exploration sprinkles [10:05] doolie Wycliffe: a leader should stick with what they believe [10:05] You: can we truly listed (understand) someone without the same symbol systems as we have [10:06] LincolnLog Rokocoko: it is difficult [10:06] You: doolie? [10:06] doolie Wycliffe: ? [10:06] LincolnLog Rokocoko: that is where cultural boundaries compicate things [10:06] You: unwavering leadership? [10:06] You: noc ompromise? [10:06] You: compromise? [10:06] doolie Wycliffe: compromise as in [10:07] You: how does compromise relate to diversity? [10:07] Latte Littlething: yes, symbols become irrelevant under the fundamentals of life [10:07] Latte Littlething: and living [10:07] LincolnLog Rokocoko: if your leadership is only valued by a specific culture, who is truely leadership? [10:07] You: it seems like unifying diversit requires some compromise [10:08] doolie Wycliffe: okay like for example politicians who vote against homosexual rights yet practice homosexuality have compromised what they SAID they believe [10:08] LincolnLog Rokocoko: it's using a particular cultural tradition to your advantage [10:08] You: I think your leadership can be recognized by other cultures [10:08] You: even if its influece was not as strong on that culture [10:08] LincolnLog Rokocoko: i think by doing that a leader is rejecting other cultures [10:08] doolie Wycliffe: leadership can definitly be recognized by other cultures [10:08] Latte Littlething: At least respected, and that is the key to understanding [10:08] You: yes respect. [10:08] Latte Littlething: and building a relationship [10:09] LincolnLog Rokocoko: good leadership can, thats my point [10:09] You: thats true, we must respect others to build relationships. [10:09] Latte Littlething: what is "good leadership" lincoln? [10:09] You: part of respecting others is respecting yourself. [10:09] LincolnLog Rokocoko: if a leader is only a leader in a particular niche he/she is not truely a leader [10:09] Latte Littlething: and recognizing the passion within [10:09] You: hmmmmm... [10:09] Latte Littlething: and pursuing it regardless of social standards [10:09] LincolnLog Rokocoko: a leader's characteristics are universal [10:09] You: but everyone is in a particualr niche [10:10] You: no one incorporates all contexts [10:10] Latte Littlething: Nice talking with you all. [10:10] doolie Wycliffe: yeah [10:10] You: strenth comes from acknowledging your context 10:10] Latte Littlething: Esprit de corps, remember [10:10] Latte Littlething: spirit of the body [10:10] You: THANKS GUYS [10:10] LincolnLog Rokocoko: everyone one should incorporate allcontexts [10:11] LincolnLog Rokocoko: connect! [10:11] LincolnLog Rokocoko: good talk [10:11] doolie Wycliffe: haha
“The only good citizen destined by training at the state’s expense for service and leadership in society is the enlightened and good man” (“H.T. Parlin, Father of Plan II”) I found this statement defines more precisely the previous discussion’s concept of a “liberal education”. The reason why we (society) come to a university is to become the “enlightened and good man”. The best means by which to achieve this heightened citizenship constantly changes with time. As technology exponentially increases the output of information, educators must adjust their methods to accommodate for the consequential exponentially increase of outdated information.
This video, “Shift Happens”, illustrates the current intensity of change coming with globalization and the implications of this change on US citizens today. Its central message likens to that of Brickley’s “What is the true value of a liberal arts education?”, except that naturally, the statistics have been updated and are now much more drastic. One of its most applicable statements here is this: “For students starting a four-year technical or college degree[…]half of what they learn in their first year of study will be outdated by their third year of study.” Thus, the value of vocational learning has significantly diminished because the methods we go about specific jobs so rapidly changes that we no longer need college graduates emerging as doctors or lawyers, we need innovators and versatile learners. Graduates must be familiar with a myriad of disciplines because they very well may need them all in their lifetime as learned skills and techniques constantly become obsolete. Plan II recognizes this phenomenon, and addresses it by emphasizing an “[…]education that lays the foundation for a future of self-education” (Education Without Boundaries). In this way, Plan II undergraduates emerge prepared for rapid change in an environment in which only those who have what it takes to teach themselves ultimately succeed. The core curriculum of Plan II is designed to induce curiosity, the most powerful tool necessary for self learning. The Plan II seal unifies Arts and Sciences “[…] from the days when the two colleges, Liberal Arts and Natural Sciences, were one” (“Significance of the architectural frieze”). Now, more than ever, the significance of this seal bears down upon Plan II educators to cultivate well-rounded, intellectually curious students. The pressure is on. The road to cultivating the intellectually curious begins with first-years in their World Literature classes. These classes provide small communities through which Plan II students from all different backgrounds and focuses may feel comfortable and stimulate dialogue between them. Fostered in an intimate environment, these dialogues initiate the liberal education through the self discovery that occurs when ambitious young minds converge. This is the greatest value I’ve gathered from Plan II thus far in my experience. Wiley noted the importance of self discovery. “With the emphasis on the individual in American culture, it is absolutely vital that we, as maturing Americans […] obtain an education that encourages the discovery of our own individuality.” Already, the changes I've noticed from the time this picture was taken in everyone, myself included, are immense. Plan II spurns an accelerated growth in first years. I feel like I've either grown an inch or been put through a wringer. The upcoming unit involving Second Life and the integration of our role models unifies the liberal education’s significant themes of self-discovery, adaptation, and connecting with our peers. Through our role models, we discover what we value most. “Keats contended that the true poet ‘has no character…no identity,’ that he is annihilated’ in the characters of others and concerns himself solely with revealing their essential natures…” (The Sympathetic Imagination). Through Second Life and similar technology, we simultaneously annihilate and assimilate ourselves into the coming virtual domination of industry, economy, and communication.
This video displays Cousteau's mastery of poeticism in film and scripting. He shares his passion with the audience rather than bombard them with environmental degradation statistics. The audience can personally engage in the oceanic adventures through his films, and thus develop a personal interest in preservation and sustainability.
