This and that
Iceaura said:
This isn't overspecialization, as in focusing too hard on something; it's oversimplification, as in amputating limbs you don't need this week.
I might suggest six of one, half-dozen of the other. I'm trying to think of where to start. I mean, the correlation between the Orb of
Steven Brust's literary fantasy world of Dragaera and the fact that he once worked as some sort of computer programmer is not lost on me. In the twenty-five or so years of his literary career, the Orb has come, more and more, to resemble a sci-fi computer: a globe of stone that can translate huge amounts of raw energy into practical effects. I think it was
Issola (2001) that finally set me on that notion, as out of the seventeen (to date) books pertaining to the Dragaeran Empire, that one includes the most "technical" description of the Orb and its origins.
Likewise, his parents Bill and
Jean, were well-known in Trotskyist cricles for sixty years, and Steven describes himself as a sympathizer of the movement. Class consciousness permeates the Dragaeran novels, emerging overtly as early as
Teckla (1987), the third of the twelve novels thus far published in the planned nineteen-book Taltos cycle.
Habits permeate. That
Dragon (1998), for instance, showed off some of what he had learned from recreational study of Civil War letters and journals, and other older, primary documents concerning the art of war, did not obscure his growing expressions of class awareness. Indeed, the novel is a flashback in the timeline, telling a story alluded in asides in, I think, two prior stories. (He does this from time to time; the eleventh book,
Jhegaala tells a story first referred to in 1993, even though in
Iorich, published earlier this month, his character still lies to everyone about what happened.)
But I digress. Sort of. A literary examination of twenty-five novels is a bit obscure, but even the 1997 epistemological
Freedom & Necessity, written with Emma Bull, couldn't purge his leftist commentary from future works, and Friedrich Engels appears in that one as a character.
With more mundane labors, the same is often true. It's just rarely so accessibly displayed. But I've never known a lawyer who could give their kid a simple answer to a question of principle. My own father, once upon a time, was a biology and phys ed. teacher, as well as a football coach; even well into his years as a salesman, retail manager, and, eventually, manufacturing business owner, it was always frustrating to learn something from him, as his form of instruction sounded like a teacher and followed a coaching-style regimen.
My brother writes XHTML for a hardware firm, and often forgets that not everyone knows markup. A good friend is a structural engineer for an aviation company, and there isn't a damn thing in the world he looks out without trying to figure and discuss how it works.
Me? I'm an artist and philosopher; we see the results of that even in this post.
What people do regularly or habitually doesn't just shut off because they're nt about that particular activity. A friend of mine who works for Microsoft, back when Vista was still in development, would tell me how great the OS was going to be when it got to market. And when I would ask about his projection of the end user experience, he would
always and
exclusively reply by telling me how great it was for software developers. Sounds great, but I'm not a developer, so things like the reduced number of some sort of tag a programmer had to set had no real effect on me. For all the people I know in software, not a one of them has yet explained to me why it's the twenty-first century and reading text from a Windows machine is so painful.
And all of that comes around to—
This isn't overspecialization, as in focusing too hard on something; it's oversimplification, as in amputating limbs you don't need this week.
—the idea that if we habitually "amputate", such as it is, we demonstrate over time reduced reliance on and familiarity with the functions we don't use.
My mother worked for almost thirty years in the pharmaceutical field. This is enormously helpful to me in matters of pharmacology. She can give me detailed explanations of why a particular drug trial went bad, or why a criticism of a pharmaceutical study misses the point. But in issues of conscience, she is exceptionally vague. It's not that I don't get why she still goes to church, or has the conscience she does, but her explanations of perspective in such issues are, comparatively, exceptionally simplistic. My former girlfriend can tell me much about cooking, or the inner workings of the foodservice industry, but she couldn't give a coherent explanation of why she bought a Glenn Beck book.
Additionally, in terms of specialization, I would again contrast the notion with the idea of a
well-rounded education:
It's a deliberate, overt practice, for example, to design and justify public education solely as employment preparation - political preparation is omitted completely. As if it were a hobby.
I'm not sure what happened to that portion of a young person's education called "civics". I went to a Catholic high school and graduated in 1991; I had civics classes, albeit by different names. Yet, once I moved to Oregon, I heard nothing about civics. Indeed, I was puzzled by the constant debate over journeyman programs in the high schools. And after a political disaster in Oregon recalled vaguely by its ballot name—Measure 5—the state spent years arguing over accountability in schools and so forth, and one of the results was an increasing focus on preparation for the job market. Not college, not a well-rounded education, but vocational focus. When I moved back north several years later, it was much the same in Washington state, albeit without the journeyman cards; we still reserve that sort of thing to voc-tech schools.
I might go so far as to suggest that the justification of public education as employment preparation is a fairly recent compression of the argument; public education in the U.S. has always been about preparing one to be a citizen, but as we focused more and more on production and economy, so also did we focus our sense of duty.
And look at our political arena today. The idea that one should have a clue what they are talking about in order to be taken seriously is nearly anathema. If we don't take
bullshit seriously, we're oppressing someone and violating their free speech.
I mean, come on. We are still, somehow, expected to take Sarah Palin seriously.
• • •
Countezero said:
Again, we are smarter and know more about our candidates than the voters who picked Lincoln over Douglas, so blaming it on the information doesn't work for me.
But what are we smarter about? Knowing more about, say, physics than our nineteenth-century forebears doesn't necessarily translate to an understanding of politics, history, psychology, religion, &c.
True, but it's always been the case, and I don't think it affects what I said above.
Insofar as we consider the impact of information availability, I think it has an effect. It's a lot easier today for the average citizen to read through a Supreme Court decision, or a proposed bill, than it was even twenty years ago.
At the same time, there is a lot coming from all over the political spectrum that you or I might denounce as propaganda. Quite clearly, this has tremendous influence, as the Dittohead and Tea Party movements suggest. But, at the same time, if this sort of increased influence isn't counterbalanced by an increased familiarity with real facts, what is the outcome?
I don't have to remind you that I'm a leftist. But I would remind, in general—because people often overlook this aspect—that I'm very familiar with vociferous propaganda. While it's puzzling to me that what was anathema coming from the left is somehow respectable coming from the right—and we can set that bemusement aside for the moment—I'm very much familiar with the rhetorical devices used by Limbaugh, Palin, and other high-profile hardliners. Hell, I had a subscription to
Workers' Vanguard (Spartacist League), and still read WSWS (ICFI) from time to time.
If, for instance, one relies solely on the partisan propaganda, they might be outraged at the American government for "
blocking relief efforts in Haiti". But if one does even basic research, anything more useful than just nodding and thrusting a fist in the air to condemn the imperialist Americans, one sees that "blocking relief efforts" is an editorial posture; even reading through the WSWS article, it becomes clear that the American effort to "block relief efforts" is nothing more than the fact that, despite our best intentions, there is no such thing as sorcery, and thus we cannot magically make everything that needs to happen occur at once.
Perhaps if "news" outlets weren't desperate commercial ventures, and thus the people getting more reliable information at the outset, the effects of people's lack of further research about issues would be comparatively mitigated to some significant degree. But as long as the information people do get is tainted like it is, the failure to better exploit the tremendous information availability we enjoy will continue to contribute to the decay of our civic processes.
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Notes:
"Steven Brust". Wikipedia. January 14, 2010. Wikipedia.com. January 21, 2010. http://en.wikipedia.org/wiki/Steven_Brust
"Ten years since the death of Jean Brust, veteran Trotskyist". World Socialist Web Site. November 26, 2007. WSWS.org. January 21, 2010. http://www.wsws.org/articles/2007/nov2007/jean-n26.shtml
Lantier, Alex. "US military operations block relief efforts in Haiti". World Socialist Web Site. January 21, 2010. WSWS.org. January 21, 2010. http://wsws.org/articles/2010/jan2010/hait-j21.shtml