A Few Thoughts on Language

1) Language is one attempt at creating a tool to convey ideas- in many ways it is our best attempt, although music and painting and other arts can often convey an idea in ways that words cannot.

2) Human ideas are composed not only the facts or conclusions of their originators, but also their memories and emotions.

3) Language as we know it is only able to convey an imitation of the original idea to its receiver. During the reception of ideas, receivers add a layer of subjectivity to their own ideas, memories and emotions.

4) Words of any language are useful (and often beautiful) imitations of the perfect language.

5) The perfect language would convey not only the original idea in fact and conclusion, but also the relevant memories and emotions of the originators. Furthermore, it would allow the receiver to receive not only the parts and whole of the idea, but to allow for the same layer of subjectivity as well as interaction and synthesis. There must be clear boundaries between these layers in the receiver’s mind.

6) The perfect language will be found to be made not of words, but of pure, undiluted ideas; therefore it will be less of a language and more of a method.

7) This method for recording, transferring and receiving ideas in a perfect way will be either mechanical or divine.

In short, the indirectness of animal existence holds in its wakefulness the twin possibilities of enjoyment and suffering, both wedded to effort. The two evolve together, and the liability of suffering is not a shortcoming which detracts from the faculty of enjoyment, but its necessary complement.
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A public update about Autodidactism 2010, discussing my fundraising progress and other goodies about the project. If you pledge, you get access to all of these updates, public and private.

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The Principles of Unitarian Universalism

I grew up in a Unitarian Universalist church- it was interesting to revisit and re-educate myself about UU ideals.

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Autodidactism 2010: A Student's Summer of Learning and Writing

Autodidactism (from the Greek αὐτοδίδακτος, meaning self-taught) “is self-education or self-directed learning. An autodidact is a mostly self-taught person, as opposed to learning in a school setting or from a full-time tutor or mentor. Autodidacts might spend their time reading either in solitude or in public spaces such as at libraries or via educative websites. They may or may not have designed a plan for their course of study. They may or may not engage a network of experts for guidance.” [Wikipedia]

I would like to spend my summer break reading books, learning about and trying things I am interested in. If I raise at least $1,400, I will do these things in addition to writing and self-publishing a book composed of essays written over the course of the summer. The money will go towards my college education.

Flexibility is an important element for any autodidactic pursuit, but I do have a starting point. I maintain a list of books that I would like to read on Goodreads (http://www.goodreads.com/review/list/543548…. I am studying the Great Books at St. John’s, so I would like to supplement that knowledge with more modern works of non-fiction and literature. Some general areas that I am interested in studying this summer include psychology, linguistics, education, Eastern religions and philosophy, mathematics and science, and history.

As far as the experiential part of my summer, I have a few projects I will investigate and probably try: polyphasic sleep, Vipassana meditation, new exercise routines, learning languages such as Esperanto and Latin, attempting programming, etc.

I will self-publish the book on Lulu.com, a print-on-demand self-publishing company.

Thank you in advance for your generous support! I’m very excited about this project and with your help, I can achieve something that will not only be formative and educational, but I will also have a tangible final product, my book.

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What must survive a student’s higher education today is a facility for life-long learning. Consider how steep the learning curve has become in the professional workplace. Knowledge has become so ephemeral that management experts have tried to get a handle on the educational challenge by using a yardstick they call the “half-life of knowledge.” This is the amount of time it takes for half of one’s professional knowledge to become obsolete. I’ve seen estimates that, overall, the half-life of knowledge is somewhere between four and seven years. For technical fields, it is much less; half of what software developers know now, for example, will likely be irrelevant in just 18 months.9 As Maryanne Rouse has written, “We used to think of the long run as ten to fifteen years; in many technology-dependent industries the long run may now be six months or less. And while the pace of knowledge-creation is accelerating, the half-life of knowledge becomes shorter each year. What this means for us is that concepts are far more important than facts and the ability to analyze and synthesize has much greater value than the ability to memorize. In short, school may be multiple choice but real life is all essay.”
In real life, then, the skills of synthesis and systemic thinking are not just luxuries, they are invaluable. We are, after all, living through an Information Revolution, which parallels the Industrial Revolution in its impact and far-reaching consequences. Information—of all varieties, all levels of priority and all without much context—is bombarding us from all directions all the time.
Higher Education in an Age of Specialized Knowledge

The Campaign for St. John’s College published a transcript of this lecture to promote liberal education and The Program in particular. The Library of Congress also has a streaming video of this lecture.

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‘In the first place,’ I said, ‘the man who is to take it [philosophy] up must not be lame in his love of labor, loving half the labor while having no taste for the other half. This is the case when a man is a lover of gymnastic and the hunt and loves all the labor done by the body, while he isn’t a lover of learning or of listening and isn’t an inquirer, but hates the labor involved in all that. Lame as well is the man whose love of labor is directed exclusively to the other extreme.’
For we never, for example, become mathematicians by remembering all the demonstrations of others unless we are also capable of solving any kind of problem that may be proposed, nor do we become philosophers by reading all the arguments of Plato and Aristotle, for if we cannot ourselves reach a firm judgment concerning whatever it at issue, it would appear that we are not devoting ourselves to science, but to history.
What distant and different beings in the various mansions of the universe are contemplating the same one at the same moment! Nature and human life are as various as our several constitutions. Who shall say what prospect life offers to another? Could a greater miracle take place than for us to look through each other’s eyes for an instant? We should live in all the ages of the world in an hour; ay, in all the worlds of the ages. History, Poetry, Mythology! — I know of no reading of another’s experience so startling and informing as this would be.