p. 169 Marxism, humanism, and literature in the university
Marx was a student if economic and political forces who believed he was conducting scientific inquiries into social political and economic structures; yes his works, students complain, are not taught at all in the Brown economics and political science departments. Students committed to post modern ways of thinking discover conspiracy in this phenomenon, but it is more likely that the omission is owning to the fact that professional economists do not respect marks as an economist. Those who pursue the study of economics essay science do not consider Marxist economic theories sufficiently scientific, and on the basis of what Dusty a risk of done to the economics of the Soviet union in the peoples Republic of China, which claim to be Marxist states, who can blame the process for being skeptical?
A similar situation exists with regard to Freud. Just as marks is very little taught in political science or economic departments, sort throat is not crowded these days in Department of psychology or psychiatry, and for similar reasons. Though what Freud dead in his own time may have passed for science and though he may have considered himself a scientist, he is not a scientist at all by contemporary standards. If Marxist economics has not produced utopias in Marxist states, so, by the same token, Freudian techniques of analysis have not consistently demonstrated the power to cure the more serious ( or even the most trivial) psychological disorders.
p. 170 If Marxist economics is no longer perceived is a tool that can be used to help solve economic problems, and Freudian analytics techniques are no longer applicable in helping to cure patients with mental disorders, what residue of Marxism and Freudianism remains?
p. 171 though they find an inhospitable climate in the social sciences and in the heart sciences, Marks in Freud have been given a warm home in certain humanities departments committed to postmodern ways of perceiving the world. But they have not found a home there is scientists. They have found a home, rather, as profits, or perhaps more accurately, as gods. And those who espouse Marxian in Freudian views become the “true believers.”
what happens to Marxist and Freudian ideas when they lose their empirical grounding in their power to explain events in the physical world? Free-floating Marxist and Freudian ideas have been fused to established at least one of the foundations of post modernist literature theory and to promulgate an image of the human form it’s a robot controlled by “ideology.”
p. 172. Because ideology works most effectively through its unconscious hold on subjects, it resists being made conscious or explicit. And ideology structures ‘seeing’ in ‘feeling’ before it structures ‘thinking,’ and appears to have no historical or social specificity but to be simply the natural way of perceiving reality.
Other residues of do descientizied Marx and Freud are “the class struggle” in “sublimation.” But the class struggle is Marx conceived it never really took root in American culture.
Even know, empirical sociologists have difficulty in defining what constitutes “a class” in American culture, and in determining where one class ends and another begins.
It is well known that the vast majority of Americans define themselves as middle-class, which then makes it necessary for a sociologist interested in arriving it finally distinctions to divide the middle glass itself into upper, middle, and lower, and so on.
p. 173. Post modern Freudians are forced into similar absurdities. Freud based his theory of sublimation (neurosis-as-the-price-of-culture) on the very rigid Austro-German family, constituted by a strict, punishing, disciplinarian father, a submissive mother, and obedient son, and a subservient daughter. p. 174 Marks in Floyd analyzed Austro-German culture and thought they were analyzing the universe. For them Austro-German culture was universal culture, as it consequently becomes for believing Marxists and Freudians.
p. 179. And what are you, reader?
the humanities are in flux. Liberal democracy, on which the humanities real life for 16 ounce and which day in Torrance sustain, is under attack by ‘humanists”; literary criticism has nothing only become politicized, but politicized against the Vallas of liberal humanism.
p. 190. The Marxist-Gramscian thesis depends on a conspiracy theory according to which the “dominant classes” exert their influence over the “subordinate classes covered” the by means of educational, religious, and other institutions, and ‘ruling groups preempt the high ground of universal morality in truth.” Because the dominant classes dominate the oppressed classes in secrecy, by means of social institutions, de artist must respond to this dominance with symbolic representations.
Last year, Australia’s Chief Scientist Alan Finkel suggested that we in Australia should become “human custodians”. This would mean being leaders in technological development, ethics, and human rights.
A recent report from the Australian Council of Learned Academies (ACOLA) brought together experts from scientific and technical fields as well as the humanities, arts and social sciences to examine key issues arising from artificial intelligence.
A similar vision drives Stanford University’s Institute for Human-Centered Artificial Intelligence. The institute brings together researchers from the humanities, education, law, medicine, business and STEM to study and develop “human-centred” AI technologies.
Meanwhile, across the Atlantic, the Future of Humanity Institute at the University of Oxford similarly investigates “big-picture questions” to ensure “a long and flourishing future for humanity”.
The IT sector is also wrestling with the ethical issues raised by rapid technological advancement. Microsoft’s Brad Smith and Harry Shum wrote in their 2018 book The Future Computed that one of their “most important conclusions” was that the humanities and social sciences have a crucial role to play in confronting the challenges raised by AI
Without training in ethics, human rights and social justice, the people who develop the technologies that will shape our future could make poor decisions.
As we enter the Fourth Industrial Revolution (4IR), we must be vigilant to keep our classes relevant to the rapidly changing workplace and the emerging digital aspects of life in the 2020s.
deployment of 5G delivery to mobile computing
Certainly, 5G provides a huge upgrade in bandwidth, enabling better streaming of video and gaming. However, it is the low latency of 5G that enables the most powerful potential for distance learning. VR, AR and XR could not smoothly function in the 4G environment because of the lag in images and responses caused by a latency rate of 50 milliseconds (ms). The new 5G technologies drop that latency rate to 5 ms or less, which produces responses and images that our brains perceive as seamlessly instant.
It is really about how the world now works, and reflective of ideas that first gained ground in the 1980s and 90s. Back then, the French theorist Jean Baudrillard contended that the difference between actuality and mere simulation had long since broken down, a notion encapsulated in the postmodern concept of “hyperreality”.
The sociologist Zygmunt Bauman, in his book Intimations of Postmodernity, summarised Baudrillard’s portrayal of a culture in which “images represent nothing but themselves, information does not inform, [and] desires turn into their own objectives”.
Discussion in my faculty meeting this morning: academic advisor shared that even though students previously said they wanted synchronous courses (because they were more like f2f courses) they now are dropping synchronous in favor of asynchronous. I find this hard to believe. Is anyone actually experiencing this?