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Midterm Study Guide

by: Erika Huber

Midterm Study Guide IUF 1000

Erika Huber
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This covers all of the readings and videos from Weeks 1 through 6. Theses are all the important terms for each week.
What is the Good Life?
Jennifer Lee
Study Guide
good, life
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This 10 page Study Guide was uploaded by Erika Huber on Monday September 26, 2016. The Study Guide belongs to IUF 1000 at University of Florida taught by Jennifer Lee in Fall 2016. Since its upload, it has received 484 views. For similar materials see What is the Good Life? in Humanities at University of Florida.

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Date Created: 09/26/16
IUF 1000 Midterm Study Guide 8/22/16 – 8/26/16 Week 1 – Thinking About the Good Life David Foster Wallace: This is Water 1. What is “The really important kind of freedom?”: You get to consciously decide what has meaning and what doesn’t; understanding how to think. 2. Capital-T Truth: You get to decide how you are going to try to see life and difficult and frustrating situations. The Capital-T Truth is about life before death; it is about the real value of a real education which has almost nothing to do with knowledge and everything to do with simple awareness. Awareness of what is so real and essential, so hidden in plain sight all around us all the time, that we have to keep reminding ourselves over and over, “This is water”. Victoria Pagán, The Onion (video) 1. Role of the poet: Gatekeepers and expanders of the language. A poet’s job is to make sure that we communicate with each other and that we do it exquisitely well. But at the same time, the poets job is to blow up language and to take risks and to say things that no one else is going to say and to say it in ways that no one else can say. 2. Lyric: a poem that is recited while someone is playing a lyre; a way of expressing that is always contradictory; reflects something very personal. The lyrics mode is to take an image and explore that image and to turn it and look at it from different angles and perspectives and never really name it but by the time you’re done, you know exactly what an onion is and how it is going to make you cry. Lyric mode is edgy between the private and public, between the comprehensible and the ineffable. 3. Chiasmus: Greek meaning “an X pattern” which named after the shape of the Greek letter ‘Chi’ which is in the shape of an X; this is the pattern that the four verses of this poem make 4. Neologisms: made up words; words made up for the fun of it EX: onionhood, onionist, onionesque, onionymous, onionoid 5. Parachesis: repetition of the same sound in several words in close succession (aka / similar to consonance or assonance) EX: Internal Inferno; Anathema of anatomy; Onionymous monomania; Unanimous omninudity; at peace, of a piece; secretions secret sections Victoria Pagán, Parthenogenesis (video) 1. Parthenogenesis (the meaning of the word, origins, and title of the poem): reproduction by development of an unfertilized usually female gamete that occurs especially among lower plants and invertebrate animals; rebirth from one being; come from Greek words ‘Parthenos’ meaning ‘virgin’ and ‘Genesis’ meaning ‘birth’; In science, it means asexual reproduction 2. Pablo Neruda: A Latin poet, from Chile; his name is not actually Pablo Neruda, it’s Ricardo Eliecer Neftali Reyes Basoalto; when he was a teenager he took a pen name and assumed a persona, he took this name as a medium between the public and the private so that he could speak to this gray area, this lyric mode to help himself and help us understand this edginess between public and private, individual and society. o He was appointed to public service when he was 23 years’ old o He is most well-known for his erotic poetry o He lived abroad for many years o Won and accepted a noble prize in 1971 with words “You will pardon me if I have extended my gratitude to cover all those who belong to me. Even to the forgotten ones of this earth, who in this happy hour of my life, appear to me more real than my own phrases, higher than my mountain chains, wider than the ocean. I am proud to belong to this great mass of humanity. Not to the few, but to the many, by who’s invisible presence, I am surrounded by ere today.” o We are part of a great mass of humanity and we need to remember that. o Discusses persona but also attacks it and attacks how we act like someone and something that we are not. 3. “poetic persona”: Latin word meaning ‘mask’; the idea being that the lyric poet would put on a mask and not be victorious by speaking a lecture as themselves but could give their ideas as someone else 8/29/16 – 9/2/16 9/5/16 – 9/9/16 Week 2 & 3 – Seeking the Good Life National Geographic: Inside Mecca (video) 1. The Hajj: a sacred pilgrimage to Mecca a. Takes place in and around Mecca b. 5 days of rituals preformed between the 8 and 13 days of the last month of the Islamic calendar c. First pilgrims travel a few miles from Mecca into the valley of Minah where they rest in a massive tent city d. The next day, pilgrims continue to the plain of Arabat. Most important day of Hajj, a day of reckoning 1 on 1 with god. e. The they return to Minah to perform a ritual stoning of satin that continues for two more days f. Then go to Mecca to circle the Kabaa 7 times 2. Kabaa: before creation, there was a place, the celestial place of god; it’s replica here on earth today is in the center of Mecca; a place the always was; a story in the heart of Islam a. Symbolizes the worship of the one god, the god of Abraham b. Place of pilgrimage for generations c. Draws people of many faiths d. Exclusive domain of Muslims e. Muslims circle the Kabaa and pray f. Part of a 5-day quest for salvation g. Build by Adam and then rebuilt by Abraham after the flood h. Muslims worship what the Kabaa represents, the one true god 3. Ihram: Islam for a sacred state which a Muslim must enter in order to perform the major pilgrimage (Hajj) or the minor pilgrimage (Umrah). a. A pure frame of mind that places a premium on patience, courtesy, and respect b. Also the name for special attire that men are required to change in to. Henry David Thoreau, Walden (text and video) and David Hackett’s lecture (video) 1. Living deliberately: “I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived.” a. Deliberately: consciously and intentionally; on purpose; in a careful and unhurried way 2. Transcendentalist: Held as one of its premises that the human connection with nature is necessary for intellectual and moral stability; core belief is in the inherent goodness of both people and nature; believe that society and its institutions ultimately corrupted the purity of the individual, and had faith that people are at their best when they are truly self-reliant and independent  Wounded imagination: “It is usually the imagination that is wounded first, rather than the heart; it being much more sensitive.” o A wounded imagination is one that does not have ways of thinking differently about a particular situation; that there is only one way things can happen, and if they don’t happen this way, then you die and everything fails. o Your imagination is the most vital thing that you have because it allows you to see things differently and move beyond the parameters of what’s given as your reality, so that you can begin to see things in a way where you can find a way through. o We need to revision our lives in a more fruitful way. o If the imagination is powerful, it can work towards a new vision, a new reality. o Imagination is the ability to aim high and live up to our dreams. It comes to be wounded by a lowering of our vision. o “The youth gets together his materials to build a bridge to the moon, or per chance a palace, or temple on the earth.” “And at length, the middle-aged man concludes to build a wood shed with them.” As we get older, our imagination changes and we have ‘moral settling’, we don’t dream as high and we settle for whatever. We lower our expectations and that damages our imagination. 3. “Men have become tools of their tools…”: We have begun to let our tools (electronics) control us. They control us such that we’re not really running our lives, our tools are running our lives. a. “The many inventions we have created are but pretty toys, which distract our attention from serious things. They are but improves means to an unimproved end.” 4. Simplify/Need for simplicity: “Every morning was a cheerful invitation to make my life of equal simplicity, and I may say innocence, with Nature herself.”; “Simplicity, simplicity, simplicity! I say, let your affairs be as two or three, and not a hundred or a thousand; instead of a million count half a dozen, and keep your accounts on your thumb-nail. In the midst of this chopping sea of civilized life, such are the clouds and storms and quicksands and thousand-and-one items to be allowed for, that a man has to live, if he would not founder and go to the bottom and not make his port at all, by dead reckoning, and he must be a great calculator indeed who succeeds. Simplify, simplify. Instead of three meals a day, if it be necessary eat but one; instead of a hundred dishes, five; and reduce other things in proportion.” a. “Why should we be in such desperate haste to succeed and in such desperate enterprises? If a man does not keep pace with his companions, perhaps it is because he hears a different drummer.” Herman Hesse, Siddhartha 1. Govinda: Siddhartha’s friend; him and Siddhartha engaged in debate and practiced the art of contemplation and meditation; Brahmin’s son. He loved Siddhartha, he loved his eyes and clear voice, he loved his intellect, his fine ardent thoughts, his strong will, his high vocation. He knew that Siddhartha would not become an ordinary Brahmin, and Govinda wanted to follow Siddhartha in everything he did. Siddartha’s best friend and sometimes his follower. Like Siddhartha, Govinda devotes his life to the quest for understanding and enlightenment. He leaves his village with Siddhartha to join the Samanas, then leaves the Samanas to follow Gotama. He searches for enlightenment independently of Siddhartha but persists in looking for teachers who can show him the way. In the end, he is able to achieve enlightenment only because of Siddhartha’s love for him. 2. Samanas: “wandering ascetics, they were three thin worn-out men, neither old nor young, with dusty and bleeding shoulders, practically naked, scorched by the sun, solitary, strange and hostile – lean jackals in the world of men. Around them hovered an atmosphere of still passion, of devastating service, of unpitying self-denial.” A group of traveling ascetics who believe that a life of deprivation and wandering is the path to self-actualization. The Samanas initially captivate Siddhartha and Govinda, but the two eventually forsake them to follow the teachings of Gotama. When Siddhartha eventually leaves the Samana, he appears to have attained a superior level of spirituality. 3. Asceticism: rigorous self-denial, particularly the rejection of the pleasures of the world. 4. Gotama: Buddha. An enlightened religious leader with many followers. Also known as the Buddha, Gotama is said to have attained Nirvana. He teaches the Eightfold Path to his many followers as the way to achieve true enlightenment. Siddhartha and Govinda seek him out, but while Govinda becomes a follower, Siddhartha rejects him. Siddhartha concludes that while Gotama has achieved enlightenment, his teachings do not necessarily help other find enlightenment. 5. Vasudeva: The enlightened ferryman who guides Siddhartha to a transcendent understanding of himself and the universe. He is spiritually & socially flawless, and he ferries true seekers of wisdom to enlightenment. He is closely linked to the river, and he helps Siddhartha learn how to listen to the river’s secrets. Siddhartha achieves enlightenment only because of his association with Vasudeva. 6. Kamala: the well-known courtesan; she owned the grove and a house in town. A courtesan who instructs Siddhartha in the art of physical love. In addition to being Siddhartha’s lover, Kamala helps him learn the ways of the city and leave his ascetic life as a Samana behind. Just before she dies from a snakebite, she reveals that Siddhartha is the father of her son. 7. Kamaswami: An older businessman who teaches Siddhartha the art of business. Kamala refers Siddhartha to Kamaswami, and with Kamaswami’s guidance, Siddhartha successfully insinuates himself into the society of city-dwellers. Nonetheless, the lesson she learns from Kamaswami about the material world lead only to unhappiness. Money and business are just a game for Siddhartha, and they do not lead to fulfillment. 8. Nirvana: full enlightenment; the ultimate spiritual goal in Buddhism and marks the soteriological release from rebirths in samsara. 9. Atman: Siddhartha knew how to recognize Atman within the depth of his being, indestructible, at one with the universe 10. Samsara: wandering or world, with the connotation of cyclic, circuitous change. Refers to the theory of rebirth and ‘cyclicality of all life, matter, existence’, a fundamental assumption of all Indian religions. 11. Siddhartha’s son: Siddhartha’s son with Kamala. Young Siddhartha poses the final test Siddhartha must pass before enlightenment. When Kamala dies, young Siddhartha resists starting a new life with Siddhartha. He is a materialistic city-dweller, dislikes his father, and wants to return to his familiar city life. Siddhartha loves his son, and he must overcome this potentially binding love in order to achieve enlightenment. Just as Siddhartha’s own father had to let him go out on his own, Siddhartha must let his son discover the world for himself. 12. Siddhartha’s father: A respected Brahmin in Siddhartha’s boyhood community. Siddhartha’s father familiarizes Siddhartha with many basic religious teachings, but he is unable to provide Siddhartha with the answers he needs, which leads to Siddhartha’s quest for enlightenment through other religious traditions. When the Samanas arrive to tempt Siddhartha away, Siddhartha’s father initially resists but eventually let him go. David Hackett, “Leaving Home,” “Enlightenment” and “Encountering Obstacles” (videos) 1. Four Noble Truths (in both lecture and Siddhartha): a. Life is suffering b. Cause of suffering is desire i. The Second Noble Truth ii. The origin of suffering is attachment to transient things iii. Ideas as well as physical objects iv. Ignorance is the lack of understanding how our mind is attached to impermanent things. c. End of suffering comes from letting go of desires d. We do this by following the eightfold path i. The fourth noble truth ii. There is a path to the end of suffering iii. Between excessive self-indulgence (hedonism) and excessive self- mortification (asceticism). iv. Leads to the end of the cycle of rebirth. 2. Spiritual vs. Religious: Religious = community; spiritual = practiced alone a. Religion is more a practice (things that we do) and not so much ideas 3. Liminality: the quality of ambiguity or disorientation that occurs in the middle stage of rituals, when participants no longer hold their pre-ritual status but have not yet begun the transition to the status they will hold when the ritual is complete; Greek for ‘limit on the margin’; being on the cracks between two worlds; searching for answers; movement between different groups; anti-structure; rites of passage; things change, your friends and your schedule a. Is crucial to finding ourselves in a new environment b. A place where things are constantly in flux and changing 4. Transcendence: something beyond; a world beyond the world we know; larger forces beyond human comprehension acting in our world; going beyond this world 9/12/16 – 9/16/16 9/19/16 – 9/23/26 Week 4 & 5 – Embodying the Good Life Susan Bordo, Reading the Slender Body 1. “20/20” study: “In the magazine show “20/20”, several ten-year-old boys were shown some photos of fashion models. The models were pencil-thin. Yet the pose was such that a small bulge of hip was forced, through the action of the body, into protuberance – as is natural, unavoidable on any but the most skeletal or the most tautly developed bodies. We bend over, we sit down, and the flesh coalesces in spots. These young boys, pointing to the hips, disgustedly pronounced the models to be “fat”. Watching the show, I was appalled at the boys’ reaction. Yet I could not deny that I had also been surprised at my own current perceptions while re-viewing female bodies in movies from the 1970s; what once appeared slender and fit now seemed loose and flabby.” 2. “tyranny of slenderness”: “In the late nineteenth century, by contrast, the practices of body management begin to be middle-class preoccupations, and concern with diet becomes attached to the pursuit of an idealized physical weight or shape; it becomes a project in service of body rather than soul. Fat, not appetite or desire, became the declared enemy, and people began to measure their dietary achievements by the numbers on the scale rather than by the level of their mastery of impulse and excess. The bourgeois (middle class) “tyranny of slenderness” (as Kim Chernin has called it) had begun its ascendancy (particularly over women), and with it the development of numerous technologies – diet, exercise, and later on, chemicals and surgery – aimed at a purely physical transformation.” 3. Robert Crawford: “Next, aided by the significant work of Robert Crawford, I turn to the social body of consumer culture in order to demonstrate how the “correct” management of desire in that culture, requiring as it does a contradictory double-bind construction of personality, inevitably produces an unstable bulimic personality-type as its norm, along with the contrasting extremes of obesity and self-starvation. These symbolize, I will argue, the contradictions of the social body – contradictions that make self-management a continual and virtually impossible task in our culture. Finally, I introduce gender into this symbolic framework, showing how additional resonances (concerning the culture management of female desire, on the one hand, and female flight from a purely reproductive destiny, on the other) have overdetermined slenderness as the current ideal for women.”; “In advanced consumer capitalism, as Robert Crawford has elegantly argued, an unstable, agnostic construction of personality is produced by the contradictory structure of economics life. On the one hand, as producers of goods and services we must sublimate, delay, repress desires for immediate gratification; we must cultivate the work ethic. On the other hand, as consumers we must display a boundless capacity to capitulate to desire and indulge in impulse; we must hunger for constant and immediate satisfaction. The regulation of desire thus becomes an ongoing problem, as we find ourselves continually besieged by temptation, while socially condemned for overindulgence. (Of course, those who cannot afford to indulge their desires as consumers, teased and frustrated by the culture, face a much harsher dilemma.)” 4. “Consumer capitalism”: “In advanced consumer capitalism, as Robert Crawford has elegantly argued, an unstable, agnostic construction of personality is produced by the contradictory structure of economics life. On the one hand, as producers of goods and services we must sublimate, delay, repress desires for immediate gratification; we must cultivate the work ethic. On the other hand, as consumers we must display a boundless capacity to capitulate to desire and indulge in impulse; we must hunger for constant and immediate satisfaction. The regulation of desire thus becomes an ongoing problem, as we find ourselves continually besieged by temptation, while socially condemned for overindulgence. (Of course, those who cannot afford to indulge their desires as consumers, teased and frustrated by the culture, face a much harsher dilemma.)” 5. “consuming woman”: “Some writers have argued that female hunger (as a code for female desire) is especially problematized during periods of disruption and change in established gender-relations and in the position of women. In such periods (of which our own is arguably one), nightmare images of what Bram Dijkstra has called “the consuming woman” theme proliferate in art and literature (images representing female desire unleashed), while dominant constructions of the female body become more sylphlike – unlike the body of a fully developed woman, more like that of an adolescent or boy (images that might be called female desire unborn). Dijkstra argues such a case concerning the late nineteenth century, pointing to the devouring sphinxes and bloodsucking vampires of fin-de-siècle art, and the accompanying vogue for elongated, “sublimely emaciated” female bodies. A commentator of the time vividly describes the emergence of a new body-style, not very unlike our own: “Woman can change the cut of their clothes at will, but how can they change the cut of their anatomies? And yet, they have done just this thing. Their shoulders have become narrow and slightly sloping, their throats more slender, their hips smaller and their arms and legs elongated to an extent that suggest that bed, upon which the robber, Procrustes, used to stretch his victims.”” Kevin Connolly, Double-Take: A Memoir 1. “What if?”: Kevin Connolly tells a story about when he was four years old and was in the process of getting prosthetic legs because he doesn’t have legs. He talks about how he was so excited to get to pick out his own shoes and wanted to get ones that all the cool kids in kindergarten had. He talks about how he was so excited about his shows that when they were taken away from he so that the doctors could fit them to his prosthetic feet, it was as disappointing as getting a Christmas gift taken away from you. He describes him and his family going to McDonald’s and him trying to fit in with all the kids but they keep bothering him and asking why he doesn’t have any legs. His parents help him through that situation and other similar situations by playing a game with him in which they give him difficult situations and he has to come up with several different ways that he can deal with it. 2. “Snapshot”: Kevin Connolly describes his experiences with no legs when he is older. He is in Europe and is getting really sick and angry at people staring at him and taking picture of him and feeling really sorry for him, so much so that they offer him money. He is just trying to skate around and get really nice pictures of different places and tourist attractions but he is trying his best to avoid people because he hates interacting with people because they all treat him very rudely and as if he is some strange creature. One day, he snaps and when he sees someone staring at him, he doesn’t look at them but just stretches out his camera and snaps a picture of them. He realizes that it makes him feel really good that now he has his own way of staring at people and making them feel odd in his eyes. He is then able to cope with people staring at him and treating him differently by skating around and snapping pictures of all the people staring at him. Greg Garber, Mike Webster Sports Injury Series and Timeline: The NFL’s Concussion Crisis 1. “Iron Mike”: Mike Webster, played 17 seasons in the NFL, Hall of Fame center for the Pittsburgh Steelers. 2. CTE (Chronic Traumatic Encephalopathy): In the NFL timeline, in 2002, “Because Webster was suffering from mental problems, Allegheny County medical examiner Dr. Bennet Omalu decides to take a closer look at Webster’s brain, eventually discovering the first evidence of a brain disease that had never been previously identified in football players, Chronic Traumatic Encephalopathy, or CTE.” Rebecca Skloot, The Immortal Life of Henrietta Lacks 1. HeLa Cells: The cells taken from Henrietta lack’s cancer cells. 2. Deborah Lacks: Henrietta Lack’s daughter. Rebecca Skloot contacted her when writing her book about Henrietta. 3. George Gey: The doctor at John Hopkins University who snipped cells from Henrietta’s cervix without telling her. He discovered that Lack’s cells could not only be kept alive, but would also grow indefinitely. 9/26/16 – 9/30/16 Week 6 – Sharing Terms What Makes a Good Life? 1. Harvard Study of Adult Development: May be the longest study of adult life that’s ever been done. For 75 years, they tracked the lives of 724 men. Asked about work, home lives, health, and asking without knowing how their life stories were going to turn out.  Usually these types of studies don’t work well because the people being studied drop out or the researchers die and the information collected is lost.  About 60 of the original 724 men are still living and still participating in the study; most of which are in their 90s.  They are now studying the more than 2000 children of the men.  Since 1948, they’ve tracked the lives of two groups of men. o The first group started in the study when they were sophomores at Harvard and finished college during WWII and then most went off to serve in the war. o The second group was a group of young boys from Boston’s poorest neighborhoods and were chosen specifically because they were from the some of the most troubled and disadvantages families from Boston in the 1930s.  They send the men who are still alive a set of questions for them to answer about their lives about every two years. o They also get their medical records, draw their blood, scan their brain, ask them questions in their living room, talk to their children, videotape them talking to their wives.  The clearest message: o Good relationships keep us happier and healthier. 2. Social connection: Social connections are really good for us. 3. Good relationships: Good relationships keep us happier and healthier.  Three lessons about relationships: o Social connections are really good for us and that loneliness kills. o It’s not just the number of friends that you have or whether or not you’re in a committed relationship. It’s the quality of your relationships that matters. o Good relationships don’t just protect our bodies; they also protect our brains. 4. Mark Twain Quote: “There isn’t time. So brief is life for bickering, apologies, heart burnings, callings to account. There is only time for loving. A but an instance, so to speak, for that.” Fletcher, “Befriending Luna the Killer Whale” 1. Vancouver Island: “A baby killer whale separated from its pod along the Pacific Coast befriended the people of remote Nootka Sound on the western shore of Canada’s Vancouver Island. They called him Luna.” a. The people on this island found Luna and interacted with him. 2. Nootka Sound: “A baby killer whale separated from its pod along the Pacific Coast befriended the people of remote Nootka Sound on the western shore of Canada’s Vancouver Island. They called him Luna.” a. This is where the Native Americans found Luna; where Luna went when he got separated from his pod. 3. Luna the Orca: A male orca whale who got separated from his pod in the Pacific and went to Vancouver Island and interacted with the people and boats there.


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