8.29.2007

i think ill write sometime soon

fyi: blogspot is blocked in china but I have managed to find a way around it by writing in an automatic proxy found at a this website - http://www.lostlaowai.com/ -- for those of you abroad experiencing similar problems. so now i am free to write once again. since the long interval from posting online i have filled 3 mini moleskins and have started my fourth. I have personally built a larger journal for me when or if i ever get on the road - i will post a pic of it -- i am quite impressed with my work--- thanks goes to ansa copeland and a diy website. despite this breakthru w blogspot, i think i am going to wait a few more weeks before i start really posting things. for now i am really enjoying reading other peoples writings. my facebook update is i am currently reading moby dick and frear and trembling - there is a great story to how i got to these books that is worth sharing but ill save that to you when i share other stuff. <> it also says my favori e song is "bucky done gun" from M.I.A. whom i strongly recommend (i heard about her from the life-changing politcal science professor Dr Selbin two summers ago. Then she wasnt allowed into the usa, now i checked itunes top albums last week and her 2007 album is listed #7) my job? iloho.com is what i do, "community manager" is my title. its pretty much marketing in a website developing firm. -- iloho has been public for almost 3 months, it is still rough around the edges and needs alot of work. the most intersting part of my job is learning about web 2.0, digg functionalities, social networks, web building / design and more random stuff about computers. <-- thats really why I am doing this job - the technical knowledge. alot has changed in one month to tell you the truth, i feel pretty comfortable out here - livin with my brother for the time being (dont know how long that will last though). got to get back to work. there's much more to tell, (if your on skype, send me a message - mattglenn is my name). For now ill leave you with the two most interesting people of the day :
http://www.notesfromtheroad.com/
and this family of 10!: http://blogs.bootsnall.com/kiwifamily/
and ill have to share some stories from corn as soon as a friend of mine gets the pics.
if you havent noticed, i changed the name of this blog. for several reasons, and really im not too satisfied with the name of it now - ive really been stricken for real words to say, alot has been on my mind, ill tell you more about it some day soon. love, mg

1.08.2007

2 pics from corn


12.04.2006

factual evidence

the MTV grant proposal is done. just got back from kyx retreat where i read the info to write the paper below. this is what college is all about baby. next weekend going to oaklahoma for a flag-football tournement with teh blouse.
wrote it in 19 straight hrs after i got back from retreat ( i slept and ate inbetween) - i dont know why i will never do anything until i throw it all together the hour before.
this is what i do

JAPAN AND INDIA COURTS: UNDERSTANDING JAPANESE AND INDIAN COURTS THROUGH ENVIRONMENT LITIGATION

Often governments get so involved in modernization, industrialization and technological advancement that they lose sight of sustaining what they already have. The litigious process can get compounded and stray from the intended purpose of courts – to reflect the interest of the people. This occurs in Japan with the overabundance of extrajudicial practices and in India in the failure to adequately implement and use personnel properly.

Environment litigation is crucial to understand true sustainability of a countries progress. To understand Japanese litigation it is important to understand it in contrast to another litigation process. Juxtaposing Japanese courts to India’s courts gives light to the crucial process of environment litigation. Understanding environment litigation is important because it is important to the people.

Environment litigation is important to understand because it has a close connection to the livelihood of people. Economic development and industrialization in a fast pace is prevalent in developing countries. And often developing countries have the most lenient industrial restrictions on production methods because they are so new to the technology. Therefore pollution of natural resources is likely to occur in close proximity to communities. Although pollution is just as likely go occur in industrial developed countries the fact is in these instances is it is better maintained so that it does not cost lives or produce diseases. Pollution output in industrialized countries like the US is in most cases emitted in a much greater quantity (as Prime Minister Blair notes in his recent report on environmental degradation). It is just we have developed and introduced these new production means and are adapted and responsible to their waste and emissions so that we do have explosions or costly leaks that cost numerous lives. In contrast, a country where new technology is borrowed or where the new technology exceeds the technologies of comparable industrialized sectors the results is often hazardous. This often occurs in countries where the governments are concerned with fast passed economic development without the initial legal or political checks and balances. In these economically minded countries the repercussions of industries striding wider and further from legal regulations are deadly.

India and Japan both are similar to the generalized developing country discussed above dealing with safe industry production methods. Although Japan is very much an industrialized country it was - around the 70s and 80s - a nation under a long reigning party the LDP. Many Japanese scholars have noted through the three ruling forces of leaders in the LDP, leaders of business, and the elite bureaucrats have been known for providing real economic growth in the post-war era. India on the other hand can be characterized as a legitimate developing country. Both countries displayed behavior whose ruling class reflected behavior of the courts which, in the cases that will be presented, stifled victims of pollution disasters from receiving adequate aid and retribution.

To understand Japanese and Indian courts it is important to understand pollution cases because of the large social learning curve. Like I noted above victimization on society at a larger scale is often the outcome of a large corporation’s pollution spill. Therefore through the morality and legal issues that come out of the victimization of people important choices are made. Choices are made and often by important people in view of a national arena. The stakes are high and the outcome severe so passions rise and people fight and it is shown in the media to the national audience – sometimes the world audience if the repercussions are high enough. Since the stakes are so high and choices are made at the highest level institutional and legal framework are reshaped through the learning process.

We will look at the legal and institutional framework in two cases from India and Japan. From Japan we will look at the example in Minimata involving the Chisso plant and from IndiaBhopal incident involving a United State multinational corporation. In light of these cases we will understand the process of the severe pollution cases as well as the outcome and reaction in order to fully understand the reshaping of institutional and legal framework. we will look at the

To understand the courts and the processes involved it is important to understand the major similarities and differences in the courts in Japan and India. India and Japan litigiousness are myths seen in opposite extremes. But often, as Haley puts it in his article The Myth of the Reluctant Litigant, “with many myths, it contains an important element of truth” (Haley 371). These “important elements of truth” are important to understand the context of the pollution cases. As in Haley’s article he notes exceptions to the myths by citing recent pollution cases (of which I will discuss later).

This is important to understand the pollution cases in context of a countries litigiousness because they note the capability of pollution cases to pick legal systems apart. Pollution cases allow one to see more clearly by exposing all the weak places and misinterpretations people make. We are able to see clearly because the institutional frameworks are exposed where victims are able to take advantage of the only legal means they have to voice their demands: courts.

Legal systems are made to grow and change through the changing of what society’s demand. As Khare notes in Anthropology Today the important question in terms of industrial development is it is often the question of society’s willingness to take risk. It is hard to define how far a society will go with industrial development and risky new production methods until they are put to the test. In result of testing often hazardous never before used production methods the legal system is the sole teller of the truth – meaning the definition of how far societies are willing to go for industrial development, or the answer to Khare’s anthropological question. The courts are the sole teller of the truth because it is society who decides what is and isn’t litigious. And if economic development is most important at the cost of the environment or certain community’s livelihood then people will be reluctant to litigate. Or on the other hand, if people are more prone to litigate considering the appearance of new technological production methods then it is reasonable to assume that people are unsatisfied with the hazardous technological processes. Once again pollution cases are a good teller of a society’s true propensity to litigate because of the high stakes involved. Or more to the point, pollution cases are a good measure of the effectiveness of the legal system to reflect what is it society wants because of the stakes involved. Therefore it is important to understand society’s reluctance or propensity to litigate.

Measuring Japan and India’s Propensity to Litigate: Two Misunderstood Litigants

To explain the overburdened courts in India it is common to presuppose Indians hold a communal hatred passed down from generation to generation fueled by the caste system (Moor 1136). And on the other side it is common to view Japan’s reluctance to litigate as the result of an unwillingness to formally litigate, or not stray from the group consensus (Haley 360). These two perceptions are widely pervasive and largely inaccurate.

To compare these two conflict-management-systems it is necessary to first clearly define litigiousness. In his article Moor defines it as “the propensity or willingness to litigate” (Moor 1138). The truth is the illustration of India’s overburdened court and Japan’s empty court does not all have to do with peoples “willingness to litigate.” Haley explains in Japan’s case it has to do with internal and external reasons Japanese do not show up in formal litigation.

The external reason Japan doesn’t show up in courts is because it is more productive for a person to settle disputes outside of court than to go through the lengthy legal process. The Minimata pollution case shows an exception to this illustration. But for a general understanding of the external limits to litigate in Japan, the explanation lies largely in the fact the legal process is time consuming because of the three-tiered system. The three-tiered system is composed of mediation, direct-negotiations and then formal litigious process. Because Japanese are forced to go through the first two processes in any lawsuit Japanese find it easier and less time consuming to use the informal less direct means of conflict-resolution, i.e. negotiation or mediation.

The internal reason Japanese are less prone to litigate is because of the lack of judges and lawyers (Haley 380). There are a lack of judges and lawyers because of relying on the examination process. Alternatively judges and lawyers in India are very prevalent but cases do not rise with the rise in judges in the judicial process. This seems to counter Haley’s notion that there is a reluctance to litigate because of the number of judges.

In India’s case a rising number of judges do not reflect more cases. In India there is a different legal system. Litigation policy does not rely on the Japanese “three-tiered” system. Like I noted above, India is characterized by the affluence of Indians in court. But as Moor notes in his article this is misunderstood. The fact is because there is little direct-negotiation and third party mediation many suits get filed at the district level court. Moreover India has added more judges to the district level courts to try to ease the delays from the abundance of suits filed at the district level. These additions don’t help because of the many reviews and appeals that come with each case. There is over-scheduling of each case. The judges don’t show up at hearings and continually grant absences (Moor 1148). There is a problem of implementation in India’s judicial process.

The situation in both countries is an inability to smoothly negotiate the cases that need to be negotiated, mitigate the cases that need to be mitigated and so on up to the highest courts. In Japan this is illustrated by the “reluctance” of people to litigate because of the internal and external constraints. In India there is an affinity of people to litigate because over-scheduling a lackadaisical attitude has become institutionalized in the litigation process. What can be drawn from this information is in Japan there is a tendency to resolve issues before it reaches litigation process because of extrajudicial measures. What can be drawn with the information from India is a court system that has the necessary tools to have a successful system but fails in the implementation of these processes.

India’s behavior is very much related to a developing country’s characterization (especially one with colonial background). Meaning it has all the necessary tools to succeed yet it is lacking in adequate foresight which comes from personnel who understand how the system works. Therefore Indian courts remain largely in a task oriented phase. They schedule many things without getting much done. India’s judicial framework looks mainly incrementally in each task without implementing to the best of its ability.

Minimata and Bhopal

These two characterizations of the courts in India and Japan are what distinguish themselves from each other. We will see through the discussion of the pollution cases that these characteristics of the courts are defined by our discussion of the pollution cases. We will see how these two characteristics distinguish themselves from the other cases and also maintain this behavior even after reforms are passed. These distinguishing characteristics are drawn from the juxtaposition of Japan’s and India’s legal framework to each other.

Before we discuss the process and draw connections between the cases we need to identify outstanding differences in the cases. Japan’s case occurred from a corporation dumping chemical waste upstream affecting the community in a significant way. India’s case came from a gas explosion poisoning the air people breathed in the city of Bhopal. Japans case was a gradual process and was not identified and attributed to the Chisso Corporation until much later. In Bhopal the case was automatically identified to the U.S. multinational corporation. Therefore before compensation in Japan was determined the legal and structural framework of the courts had to be reshaped. The primary problem in compensating the victims lied in drawing the connection from the victim’s disease to the corporation’s dumping – attributing the problem to Chisso with adequate evidence. Therefore most changes occurred in the way people approached the legal system and the framework in which the government worked with the people in order for victims to get what they wanted – compensation, justice and deterrence. (Notes on Japans case comes from Upham’s chapter “Environment Tragedy and Response”)

The pollution disaster in India affected many more victims than in Japan and it did so obviously to the nation and the world, therefore the primary concern was how to respond to the situation. The goals were left to the government and not so much to the people in India’s case. And because of India’s problem of over-scheduling in the district courts it was up to the government to find a way to adequately represent the victims of Bhopal in such a crucial case. Some of the conventional problems of the courts were addressed but the primary task that remained was making sure this never happened again to the people of India. The goals were similar to Japan – adequate compensation for victims, justice and proper discipline to deter the kind of hazardous behavior that brought the explosion. (Notes on India’s Bhopal case comes from the compilation book, Learning from Disaster)

Again the crucial actors in this case were different. In Japan’s case it was the victims that brought change in the legal framework. The work and activist behavior was in the victims themselves that brought attention. The Indian government was the primary actor in the Bhopal disaster. The main actor in India was the government because everyone already knew who to blame for the deaths and the U.S. wasn’t going to take adequate initiative. This governmental approach to victim compensation and deterrence reflects India’s incremental paternalistic approach to risk management.

India’s court’s characterization of operating incrementally is largely related to the environmental litigation case in Bhopal, India. In his book Fortun displays an Affiliated Construction Trades Counsel poster reading “SAFETY STREET OR DEATH ROW?” (Fortun 71) and underneath showing questions society should consider when new construction is going up. These questions have largely to do with the nature of India’s case, i.e. Are the workers who build skilled?; or What effort is being made to replace the most hazardous chemicals with less dangerous ones? These questions are the type of questions people in Bhopal didn’t ask when the plant went up. Unlike Japan India’s case dealt with a foreign factor which helped move the production capabilities in the future. In order to slow these things down and let society’s learning catch up with the technology people had to become part of the new plants in town. People not only had to be educated on the new methods of production but they also had to be educated on the potential hazards of the new methods of production. Before the Bhopal disaster signs like this were not in the streets of India. People were largely unaffiliated with choices on when and how multinational corporations were built. Fortun says

The Bhopal case ran on paternalistic and scientific logics not unlike those of colonialism. Gas victims, like colonial subjects, were sucked into the law, but not granted competence. Nor could they opt out. Thus while the United States pushed India ahead of the times, the government of India reinstated the past. (Furtun 41)

Even after laws and legislation enactment was implemented India’s inspectors lacked the skill to adequately inspect the plants and people did not facilitate discussions with plants (Haden 95). India could not implement things that personnel could handle.

Because of this paternalistic behavior India’s legal system had to move incrementally. In India’s case victims were seen as subjects of whom compensation is determined from the top-down. India’s government was the primary actor in the development and implementation of the hazardous production methods.

Likewise India’s government acted in a paternalistic way in the process and reaction to the court cases. Before the Bhopal case there was the law of parens patriae that inhibited the government from representing the people against itself (Rozencranz 50). Since there was no apparent means for the victims to approach the Supreme Court on a wide scale, the government took action through the Bhopal Act (Rozenctanz 54). The government went against parens patriae to represent the people against itself. Thus the government acted in a paternalistic way.

Therefore the government opted for the quickest relief by demanding $470 million from the multinational. This settlement was seen by victims as a case without legal liability and no long-term changes (Rozenctanz 56). Therefore there were legislative initiatives. They included the Environment Protection Act, 1986; The Factories (amendment) Act, 1987; The Air (Amendment) Act, 1987; The Hazardous Wastes (Management and Handling) Rules, 1989; The Public Liability Insurance Act, 1991. These acts goal was to provide long-term changes but it turned out the “regulatory reform ran ahead of institutional reform” (Bowonder 76). Inspectors responsible for these acts were not trained enough to catch the problems. Again this is a sign of a paternalistic government implementing legislature without taking into account the nature of its people. It gave tasks to people who could not carry through their duties.

As we have seen from the discussion on Japan’s courts the Japanese have been characterized as reluctant to litigate primarily because of extrajudicial practices. Victims in the Minamata case were able to get through these extrajudicial system because of the severity of the case only then in the aftermath to have extrajudicial policies fall in their laps. Through the elements in the case Japanese politics goals were as follows: to eliminate pollution causing dissatisfaction; weaken new model of socialization; and to settle moral accounts (Upham 56). All of these goals were in reaction to the people of Japan – not in reaction to the pollution. The secondary outcome of pleasing the people was a more disciplined regulated corporation. The restructuring sought to please the people and not so much ease pollution on environment.

The government responded to these tasks with the Dispute Law, Compensation Law, and other laws making information more accessible to the people (Upham 58). The reaction to these laws achieved the previous goals: they did this by resolving health issues; the lawsuits in the aftermath of Minamata were not as crucial as in Minimata because the interests were narrower, they didn’t appeal to the national scene as much; the cases afterwards held much moral ambiguity – they weren’t about life and death matters anymore (all notes from Upham). These laws eliminated pollution causing dissatisfaction because the dissatisfaction came out of killing many people in communities. The laws weakened the new model of socialization that had been characterized primarily from one extremist who lost his father and brother to the disease. He was the coordinator example for the large social movement. The laws and outcome of the case resolved the moral issues related to the extremists and those who lost loved ones. Therefore through the extrajudicial policies the demands of the people were resolved.

Drawing Conclusions: What can be learned?

The above examples show us two views to the dissemination of legislature and knowledge: one fueled primarily from the top down; the other primarily from the bottom up – social movements.

India shows an example of dissemination of knowledge from the top-down. Decisions in relation to the Bhopal case were made from the government to meet and ease the pain of the people. The primary implications of this appear to me a more incremental approach to risk management. This approach is important because it only looks at society’s needs at a near-sighted perspective. The legal and judicial system largely lacks the vision to future problems. Responsibility remains only to tell people what to do without asking them if they are willing or capable to do this. This has large implications to a people’s welfare if choices are made. Implications relating to what kind of plants are built and how they are managed.

Japan’s case is more of a bottom approach to implementing judicial and legal framework. It was the people’s large outcry that prompted the government – it was not the people who responded to the government policies and initiatives. The implication of this is a government continually seeking to ‘quiet down’ the people. It is also a government’s duty if social movements threaten the framework to disseminate large outcries in order to create peace and conformity. The result of this will reshape a government system. In the Minimata case, Upham shows the contentious politics that rose up in the large social moral issues put pressure on the leading LDP. Upham believes to some extent the pollution cases are similar to the civil rights movement in the U.S. (the 4 big pollution cases helped characterize a movement called the ‘citizens movement’) Upham notes it was partly due to the controversies in politics at the time the “big 4” pollution cases (Minamata being one of the “big 4”) were in process that the LDP lost some power to opposition parties pulling for the victims (Upham 54).

Both the top-down and bottom-up approach do not stop the manufacturing of hazardous chemicals and waste. In both systems polluting production methods will still be used, they will just do it so that it looks more like industrialized countries pollution. Pollution on a large scale but without obviously costing lives.

does it all have any relevance - i dont know - guess ill see what i do when i get out of this little place.

11.08.2006

a new kind of purity

At our last business meeting I said, “THIS YEAR OUR FRATERNITY HAS BEEN MARKED BY APATHY.” We waited too long to reply to the phi lambs (our “sisters”) to compete this year in SING. We have maybe a fourth of our members showing up to mixers, and we have unenthusiastic participation in party’s we sponsor (with our own money). At first glance this behavior may seem to be unacceptable but more and more I am questioning what I said at the last business meeting. Is it really we are “apathetic” (not interested or concerned; indifferent or unresponsive) in relation to KYX and what we represent? Or is it something else?
KYX alums and Christians before us have honorably established many organizations on campus that have given believers ways to hold meetings and encourage one another in the faith. But has this behavior taken away our ability to communicate with people outside our circles? Is this behavior hindering our ability to collectively interact with groups outside of ourselves? Is there something that goes on in our meetings that sets up boundaries, walls, rules, or laws exhibited in judgments and indifference that hinders our ability to communicate and love those outside of our religious nick? Have we become apathetic in response to this?
I am afraid we, just like many Christians have become ‘cultural commuters’ in our lives. We go out and see the freedom in the “lost” world, and then we go and read of the freedom in the “Christian” world. Then we get lost in our ability to freely interact with both worlds, getting stuck in rigid built up guilt and shame from these rituals we partake in.
Out of this struggle I have seen two competing visions. One of which I admit I have know for far too long in the church. The second vision I have seen in the grace that has been shown to people very disengaged with the church. What must come out is a new kind of purity. Purity from out-of-control partying and sexing, and purity from something else I can’t articulate right now. Either way purity must be sought after in the name of Jesus Christ. I hope and pray that this apathy that is luring around our heads is not out of anything but a desire for something real. I hope it is out of a disheartened experience and is fuel for a freedom that has not been seen on campus yet.

9.27.2006

This is good. This is Beutiful. This is good and Beautiful.

Why the heck I was dancing on my way to the most intense class I have? I am in a class of 6 students studying our teacher’s specialty, and to top that off, it is an accelerated class due to her pregnancy. In the class she drills us with questioning, and it is most uncomfortable if you are not familiar with the readings. So why the heck was I spontaneously dancing 5 min. bf class in the stairwell outside of the class while listening to my ipod? I’ve heard that song a dozen times but why was I dancing to it then?

There are 2 extremes at this school, and sometimes you can find wise people in between. (I don’t want to polarize this world of my words, but for expression’s sake, this will have to do) I will use the purely scientific person and the purely poetic person in the following ways:

The scientific person is a person who thinks without acting. The poetic person is the one who acts without thinking. Yes I know these are not reasonable words for this definition but bare with me. The scientific person is after that which is good, he seeks to attain and absorb the things, and he observes and learns a great deal in his head. He may look like those guys you call “square”, kind of nerdy, but very smart. Then you got the poet, always writing a song, singing a song, observing the nature but not reading too much. Spends a majority of his time outside using a lot of good-sounding words like “love” and “freedom” but the depth of his knowledge is purely expressional.

So these two people are neither “good” not “bad”.

Now think, why do people in college go out on the weekends and get hammered and partake in types of orgies or the like? What is it about this social art that is so appealing to us that we have this desire to go out and just let it all hang out!

What I am trying to get at is my frustration with the way I am approaching school. Or is it the way this school is approaching teaching? But either way I am in need of getting it out! When we approach learning in such as self-disciplined fashion that just takes the life out of you and leave you a robot – unable to connect with anyone or nature itself like the “square” we talked about earlier, it is a sad, confining place to be. But then if we seek a shallow freedom more than anything without reason or thought behind them, we look like stoned hippies from the Woodstock doing whatever Jimmy Hendrix says (another form of robot). WHERE IS THE BALANCE? What is the most effective use of our time spent in the books? Maybe this quote will shed some light:

. . . Nor let any one be discouraged by what seems, in moments of despondency, the lack of time and opportunity. Those who know how to employ opportunities will often find that they can create them: and what we achieve depends less on the amount of time we posses, that on the use we make of our time.

How often to do despair when we can’t cram another word into our brain from the millions of words we are required to read over a week at school? But then we think it’s because maybe we just need to spend more time in the books to absorb more (maybe we do in some cases). But I want to argue we can somehow create opportunities of learning on a deeper level, more superior than the answering of questions. We are only hindering ourselves if we spend too much time in the moment of despondency, you cannot create more time by thinking about how much time you wasted.

Live in expression of what you know. Learning isn’t all about cramming more into your head, experiencing that which is good and beautiful at the same time can be beneficial, express yourself, it is good for learning, and it is a beautiful form of art (whatever medium it may be).

so this online journal is good for its expressive purposes.

these are posts i have to write for a class, so ill just post them here, hope they dont sound too academic, at least its better than sounding 'religous'.
---on my way to my brothers wedding in shanghai for the next 11 days, missing school. nervous and excited, gonna miss my friends at school alot.

9.19.2006

The Damn Ideas

You may have the greatest ideas in the world, but without love they are powerless.

something on education:

I want to talk about something I have been struggling with personally. Relating to the issue of passing knowledge to another human being, the subject of TEACHING! Specifically, I have been extremely frustrated with my Rhetoric.

First in relation to Gorgias, I agree there is pleasant and pain simultaneous while one who is perceived as ‘good’ pursues a good cause. In relation to the lectures of economics of happiness that was presented last year. A sudden raise in income produces pleasure, but not sustainable. Then later, through diminishing marginal return of income (my theory), that individual may experience less degree’s of ‘happiness’ with each rise in income. So the ‘good’ do not find the greatest pleasure in accumulation of pleasurable things, but seeking after that which is good, despite pains and harmful circumstances – they are all apart of the greater cause.

Now – this is hard for me to explain – in relation to rhetoric vs. dialect and the ‘greater good’ we discussed earlier. . .

“Do you think that orators will always speak with regard to what’s best? Do they always set their sights on making the citizens as good as possible through their speeches? Or are they also bent upon the gratification of the citizens and do they slight the common good for the sake of their own private good, and so keep company with the people trying solely to gratify them, without any thought at all for whether this will make them be better or worse?”

I have found, despite how great and marvelous your ideas and passion is about something, you cannot pass that knowledge to ‘impassion’ someone else without something else. There is no teaching moments until a degree of . . . lets say – ‘feeling for the other person’. And what is problematic with Rhetoric is that one person is accountable to himself. He is only thinking of the things inside his head at the moment to pass onto the next (or he is more easily susceptible to knowing his audience. – the level of frankness in a dialogue goes down). What Rhetoric lacks is a genuine passion for the audience. Before a speaker gets up to speak, he must identify the greater goal, and if that greater goal is in the idea or in relation to the idea or knowledge in relation to himself then it will not be for a sustainable good for the people. It could quite possibly make the audience feel warm and fuzzy on the inside. The speaker must identify what the greater good is and work to his best capacity to maintain that through the art of speech.

Dialogue is less premeditative and requires more spontaneity which correlates with more frankness and honesty. Dialogue allows someone to truly see someone else. And that greater good can be pinpointed within the motives of that individual through the conversation.

____________
Ok. forget the philosophy talk,
greatest idea -- no love -- worthless. with me, love seems to correlate with my prayer. the more i pray the more i love live and people.

the greatest among you will be the least. the greatest among you is the servant.
--Jesus said it allthetime.
so whenever you got ideas to save the world, what are you going to do when you sit down with an old ftiend for lunch, is you mind going to be preoccupied with the ideas of how to save the world, or are you going to have a genuine concern for your friend?

8.29.2006

if I had the chance i would drop out now

If I knew what I knew 2 years ago, and if I wasnt involved with the baseball team at SU, I would seriously drop out. Yes Im sure you've heard this tons of times but consider it. . .

why do i go to college. . . you can come up with many answers but mine has come to be :

to develope a creativity to know what gives me a sense of wonder. Then with that inspiration, go out and do what happens inside of me. or also, to learn how to learn (more simply put, less powerful).

and that and every other experience out there that happens in college can be experienced outside of college. except i dont know where there is a public lab to use very expencive equipment for free.
But, all the ideas, books, community, encouragement, intellect, everything can be attained at the public library corner, and other various places, if you know where to look (thats another issue).
There is just the convienence of all those things happening in some way on some level at a University that makes it easier.

also something else to wonder. . .
what happens when we really learn. what happens inside of you when knoledge enters in?
I come from a family of eduators, and I am only begginging to understand the depth of eduation, though ive spent the last 3/4ths of my life in a desk.