• [Just remind your self this, ]...the so-called data of science are constructed observations that are designed with a point of view in mind., p.123, Jerome Bruner, The culture of education, 1996.
• in other words, all data exists within a social context and the intellectual ecology of that context, or, the intellectual ecology of that social environment during the period.
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“All disciplines work in a social context and the intellectual ecology that they operate under motivates behaviors and opinions. We quickly identify the “rules” for our group and try to defend our group identity. While sometimes these rules are written, most are discerned by observing what happens when people break them or by how people actually behave. Violating a group's rules as expressed by stories, traditions, and practices can disturb the intellectual ecology and cause us to be anxious about what we are doing. <skip last sentence>.”, p.11, Thomas Ask, Engineering for industrial designers & inventors, 2016
Thomas Ask, Engineering for industrial designers & inventors, 2016 [ ]
p.11
All disciplines work in a social context and the intellectual ecology that they operate under motivates behaviors and opinions. We quickly identify the “rules” for our group and try to defend our group identity. While sometimes these rules are written, most are discerned by observing what happens when people break them or by how people actually behave. Violating a group's rules as expressed by stories, traditions, and practices can disturb the intellectual ecology and cause us to be anxious about what we are doing. <skip last sentence>
p.30
The interactions of people within a group are an important component of creative expression. Creativity can be nurtured or nullified in a group. While Picasso and Braque collaborated to lead the Cubist movement and Einstein worked with Grossman to develop the mathematical language of nonlinear geometry for expressing relativity theories, many creative people from Sappho to Shakespeare do not collaborate. But how many great creators have had their creative products discarded when their life ended? How many more individuals who, while working within a group, had a wonderful idea attacked or ridiculed so as not to ever be developed? We will never know.
p.31
Sociological models of individual self and its relations to groups indicate people benefit from group participation and identification. The group you identify with can have consequences beyond the functioning of that group--the group can in turn define your self-worth. Morever, this relationship between self and group can adversely affect your view of those outside your group. Identity theory suggests that when self-proclaimed creative people gather in groups, they will deeply nurture one another's creativity and at the same time excoriate other groups' creative efforts. We can see in reviewing historic collaborations of artists and scientists that they gained confidence based on numbers. Therefore, while individual creativity is difficult to appraise, a group culture can have a predictable effect upon the individual members' creative expression.
(Thomas Ask, Engineering for industrial designers & inventors, 2016, )
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Clifton Leaf, The truth in small doses : why we're losing the war on cancer ── and how to win it, 2013
p.188
Brain Druker, now director of Oregon Health & Science University's (OHSU) Knight Cancer Institute
“In part, I don't know that could have done what I did had I not trained in the Harvard system, made the connections that I did, and gotten the background I did. On the other hand”, he says, “I probably couldn't have done what I did if I didn't leave the Harvard system.”
One of the problem that I have with the Harvards, the Stanfords, the
Johns Hopkinses, is that it's almost the same as it is at the big drug
companies, where there's this herd mentality: there's “a way” of approaching
a problem and this is the way we approach it. And if you don't approach
the problem this way, then what you're doing is of less value and will
never work. It becomes a cookie-cutter approach to every problem, based
on what a few of the top leaders are doing. A new technology comes on
board and you see this enormous stampede where every lab at Harvard
will have that technology and they'll be doing [the same types of
experiments]. And for me, I needed to get off that treadmill and say,
“You go do what you're doing. I have this idea I want to test out.”
And that worked out for me.... Sometimes [it's important] just getting
out of that mix and being able to explore.
The funding system, however, makes it profoundly difficult for most scientists to do what Druker did, to go “explore”.
(Clifton Leaf, The truth in small doses : why we're losing the war on cancer ── and how to win it, 2013, )
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Jerome Bruner, The culture of education, 1996 [ ]
p.123
Now this is also the case where science is concerned, although the language of science, cloaked in the rhetoric of objectivity, make every effort to conceal that view except when it is concerned with the “foundations” of its field. The famous “paradigm shifts” that occur during scientific revolutions reflect this cover-up situation, since they betray the fact that the so-called data of science are constructed observations that are designed with a point of view in mind.
p.123
...the so-called data of science are constructed observations that are designed with a point of view in mind.
(Bruner, Jerome S. (Jerome Seymour), The culture of education / Jerome Bruner.
1. education psychology. , 2. social psychology. , 3. educational anthropology. , 4. education--philosophy. , 5. discourse analysis. , 1996, )
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(14.) Hawaii and Buddhism [ ]
pp.260-261
[...]
This pattern survives among the Chinese in Hawaii. Many Chinese born and raised in Hawaii today are Christians. Yet, frequently members of the same family belong to different churches. A Methodist father may have a Catholic son, an Episcopalian daugther, and a "heathen" wife who worships at Chinese temples. Nor do differences in religion seem to hamper family solidarity. A Christian son does not hesitate to participate in the rituals at the Chinese temples if his "pagan" mother requests him to do so.
In brief, when Chinese assume a monotheistic faith they tend to treat it in a polytheistic spirit, or they do not absorb the hostility which characterizes the approach of Western monotheists to other sects of the same creed as well as to all other faiths.
When Westerners take up a polytheistics religion such as Buddhism, it is typical for them to describe themselves defiantly as Buddhists, but nothing else; they then consider Buddha as the only true god, all other gods being mere idols. Furthermore, they are in great haste to initiate religious controversies about Buddhism. One of these long-standing controversies has revolved around the problem of which of two versions of the Buddhist teaching was the "authentic" one.
It will be recalled that Buddha's teachings not only failed to arouse controversy in China but that they were of no interest to the majority of Chinese. In the hands of Western believers, however, the same teachings were highly systematized and elaborately interpreted. The Europeans could not be satisfied until they uncovered the "original" and "pure" teachings of Buddha. In rough form, the basis of their still undecided dispute is as follows: As the time when Buddha lived, the people of his native Indian state spoke two languages. Sanskrit was the learned language used by the elite, while Pali was the colloquial tongue of the plebeians. The situation was comparable to that of France under Charlemagne, at which time the learned Frenchmen spoke an undefiled Latin, while men on the street spoke a corrupted Latin, which later became the French language. So in India, Buddha's teaching were recorded in two languages: the Sanskrit texts conveyed what was known as the
[page 261]
doctrine of Mahayana, and those in Pali became the doctrine of Hinayana. The Chinese Buddhists never doubted that BOTH contained the true teachings of Buddha, but the few Western believers are still trying to decide which ONE of these contains the true teachings of Buddha and which one, therefore, is false. 4
[...]
(Hsu, "Americans & Chinese," [DS 721.H685 1970], pp.260-261)
("Americans and Chinese," Francis L. K. Hsu, 1970, The Natural History Press, pp.260-261)
copyright © 1953, 1970 by Francis L. K. Hsu
4 The Japanese, though polytheistic in comparison with Westerners, are nonetheless much more specific than the Chinese in their adherence to Buddhist creeds. Consequently while Buddhism went to Japan via China, sectarian Buddhism (such as Zen) has reached a height in that country never dreamed of by the Chinese. This and other differences between Japanese and Chinese ways of life are explained in F. L. K. Hsu, "Understanding Japan," op. cit. ([ 'Iemoto: Heart of Japan', Francis L. K. Hsu (1909-1999) ])
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