Today’s plan:
- Secondary Source Presentations
- Augustine’s [Philosophical] Rhetoric
- Some Discussion of Semiotics and Hermeneutics
- Break
- The Transcendental Signifier, The Big Other, and the Other (with a Capital O)
Today’s plan:
Today’s plan:
Today’s plan:
Today’s Plan
Let’s turn to Canvas and talk a bit (max 30 minutes).
Here are some resources that should help us:
Hi all. I have created a Google Doc for us to work with; everyone with this link should be able to access and edit the document. Using the resources above, we will spend class time today editing the document (at which time I will lock it). Your mission while I am gone next week is to use this form, testing the rules to a game which you have never played before. As Kiele and Jordan said on Tuesday, Armada Games has over 150 games you can play for free in their store and host a boardgame meetup every Thursday night.
While I am gone you have two assignments. First, as I outline above, I want you to participate in a usability test for a new boardgame, one you have never played before. This test serves two purposes. First, it provides you with a sophisticated way at looking at rule books, figuring out what works and what needs improvement. Second, it provides us with feedback on the quality of the usability document we produced today, highlighting what it does well and helping us realize what other things we can focus on before we begin play-testing and evaluating your own games and rulebooks.
Second, while I am gone, YOU NEED TO MAKE A GAME. When I get back, I will provide you with links and resources for game materials (where to buy small components, how to print out maps, card generators, etc). But you can already be proto-typing and developing. When I get back next week, I will expect to hear progress reports!
Today’s plan:
Hi all, I’ve put a discussion forum on Canvas to help you begin to form groups and develop your concepts for a game. In Thursday’s class, I’ll ask you to form groups and lay out what I want you to accomplish while I am gone next week. Additionally, we’re going to develop a usability test for an assignment I’m developing asking you to test the effectiveness of game instructions (which will serve as a precursor to you developing your own instructions and testing the instructions of your classmates).
In your discussion post, you should address some (or all) of the following. Note that you are encouraged to respond to each other’s posts with ideas:
I am looking forward to hearing your ideas! I’m going to be asking you to prototype your game in a few weeks, so while I want you to think big, I also want you to be realistic about what you can accomplish in 3 weeks (we need workable prototypes, with instructions, by Nov. 17th!)
Today’s plan:
Today’s plan:
For next session, I want you to read one more chapter from Jenkins’ book. I will leave the choice of chapter up to you. In Thursday’s class, I will ask each of you to write 300 to 400 words that summarizes Jenkins and turns him into a prompt, or an analytical tool, for talking about online writing. I will discuss more of what I mean by this in Thursday’s class–for now, I would ask you to be ready to write about Jenkins, and to try and read a chapter on your own in the manner that I read a chapter with you last Thursday (that is, attempt to identify claims he makes of digital communication or fan communities that you can apply to your writing).
In class today, I want to workshop a recent essay by Malcolm Gladwell. As you read, I want you to think about the following “big questions”:
I’ve set up a discussion thread on Canvas. In the thread, I want you to copy and paste a sentence that sparks a thought. Then write about that sentence. What makes it work?
Since it is long, I’ll give you 40 minutes to read the piece, think about the questions above, and post to Canvas. Then we’ll talk about it.
What I like about that opening paragraph: the use of idiosyncratic details to create mood. “He walked through puddles, not around them.”
“On the day of the attack, he would start with a .22-calibre rifle and move on to a shotgun, in order to prove that high-capacity assault-style rifles were unnecessary for an effective school attack.”
Possible purpose: to explain that the notion of “copycat” killers is too naive, and fails to capture the dynamics at play. I am thinking of this sentence:
That’s what Paton and Larkin mean: the effect of Harris and Klebold’s example was to make it possible for people with far higher thresholds—boys who would ordinarily never think of firing a weapon at their classmates—to join in the riot.
And later:
The second problem was more complicated. The prosecution saw someone who wanted to be Eric Harris and plainly assumed that meant he must be like Eric Harris, that there must be a dark heart below LaDue’s benign exterior. But the lesson of the Granovetterian progression, of course, is that this isn’t necessarily true: the longer a riot goes on, the less the people who join it resemble the people who started it.
A great way to summarize this angle: “But at every turn his reluctance and ambivalence was apparent: he was the ninety-ninth person in, warily eying the rock”
Or the haunting use of understatement in this sentence (and the immediate implications, the anticipation of what we might do, i.e., give more tests):
He had, furthermore, been given the full battery of tests for someone in his position—the Structured Assessment of Violence Risk in Youth (SAVRY), the youth version of the Psychopathy Checklists (PCL), and the Risk Sophistication Treatment Inventory (R.S.T.I.)—and the results didn’t raise any red flags. He wasn’t violent or mentally ill. His problem was something far more benign. He was simply a little off.
This paragraph suggests another purpose, or motive, at play:
The LaDue case does not resolve this puzzle. LaDue doesn’t hear voices. He isn’t emotional or malicious or angry or vindictive. Schroeder asks him about violent games, and he says he hasn’t been playing them much recently. Then they talk about violent music, and LaDue says he’s been playing guitar for eight years and has little patience for the “retarded” music of “bands like Bullet for My Valentine or Asking Alexandria or some crap like that.” He likes Metallica: solid, normal, old-school heavy metal. “I was not bullied at all,” LaDue tells Schroeder. “I don’t think I have ever been bullied in my life. . . . I have good parents. I live in a good town.”
Another purpose / dynamic: All this normalcy intensifies the terror. We want these killers to be ill. We need them to be ill. We must assign a reason. The anecdote of David LaDue confirms this, and the inadequacy.
Great sentence for a rather weak argument: “A school shooter, it appears, could be someone who had been brutally abused by the world or someone who imagined that the world brutally abused him or someone who wanted to brutally abuse the world himself.” The parallel structure here is a nice way to summarize the three cases studied. But is three cases really enough to make this kind of claim? What about the other 137 shootings since Sandy Hook?
Gladwell is a master at the anti-transition, a sudden jump from an anecdotal scene to a piece of theory or science that can be used to understand that scene–the jump to Granovetter is a nice example of this.
If I had to isolate a sentence, I would look at this one: “LaDue is a scholar of the genre, who speaks of his influences the way a budding filmmaker might talk about Fellini or Bergman.”
Today’s plan:
First, a comment about Tolstoy and what we mean about how art creates community, and another thought on the Walking Dead:
I think Tolstoy is doing something different here. He is thinking about the set of values we hold (outside of art), and the need to renew those values. Religious people renew their values by going to church, where they listen to Gospel (for instance).
But Tolstoy is wondering where else we can renew those values. Although he isn’t atheist, he is interested in how secular culture can communicate a common sense of values that bind a culture or society together. Walking Dead is a complicated piece of art from this perspective–for it keeps expecting us to “do the right thing,” and often penalizes us for doing it! It isn’t an optimistic game, but perhaps we can understand it as a reflection of our contemporary frustration with the political system, one that often feels as if it doesn’t give us a choice. At least, that’s one way I might try to make sense of why a game designed to frustrate us is so popular.
I think that the next time I teach the class I need to find an example of this kind of art. A trivial example might be Independence Day. A more compelling example might be Star Wars: A New Hope.
Cool.
In preparation for project 3, we are going to do some preliminary reading on board game design. We’ll talk about these principles on Thursday and play a few “simple” but representative games.
Today’s plan:
Tonight we have presentations from Elizabeth and Jon.
A few things to which we might want to pay attention:
Thanks to Stephanie, let me suggest that there is a critical difference between these two analogies:
While we might problematize Jarratt’s equating feminism and sophistry, I want to suggest that she is working from the second of these anaologies, and that she is asking a question: why did Platonism fear sophistry? Why does it consider it so dangerous? And, if Platonism did consider sophistry so dangerous, and if one accepts Platonism as phallologocentric (and, as such, the underlying foundation for patriarchy), then we should mine sophistry for ideas and tools that so frightened Platonism.
Why does Jarratt see Gorgias’s idea of logos as central to dismantling the Platonic / Aristotlian rhetoric she articulates?
I want to address Vitanza by first turning to the work of D. Diane Davis.
I hope our discussion of Jarratt and Vitanza highlights the Question of negative essentializing and terminology. This is a central question initiated by postmodernism, one that troubles identity politics. My own response to this, shaped by my reading of Levinas and the inevitability of violence, would be to say that the Question doesn’t have to have a right answer, but we need to be aware that every answer is wrong. Jarratt offers us something similar (pg. 69). Vitanza would have us work to construct a world without violence. Jarratt, Levinas, and myself would like to live in a world without violence, but don’t believe such an Ideal is realizable. Vitanza would argue that our skepticism only ensures the (re)cycle of violence.
And I think this is a nice transition into our reading in Latour next week, particularly the passages from Politics of Nature (and I need to prep this a bit).
This morning, while in the midst of preparing for class, I checked facebook. And on the facebook I came across an interview with Slavoj Zizek. I want to visit this text tonight as a way of introducing another set of ideas, another way of inhabiting nomos–one that doesn’t necessarily work toward paideia, but one that shares a skepticism toward Idealism (whether the Idealism of Plato or Vitanza). I call this approach to rhetoric kynicism, drawing on Sloterdjik’s deployment of the term, thought I seek to take it to a different place. Sloterdjik’s notion sounds very close to the kind of Gorgian laughter that Vitanza seeks to evoke, a laughter that attempts to shatter closed systems and polished truths. I’m more interested in kynicism in terms of everyday action, movement, smiles, and chuckles.
I am interested in this piece by Zizek, and by Sloterdjik’s recent work (You Must Change Your Life) precisely because they challenge my perspective (that small, daily changes can have larger impacts). They would argue that I have been tricked into believing in personal accountability! The first Socratic trap! Rather, they argue that the Socratic/Modern/Neoliberal emphasis on personal responsibility is itself a deflection away from social commitment.
Read McComiskey, introduction and chapters 1 and 2 (all the material dealing with Plato). Read Latour, re-read the chapters from Pandora’s Hope and selections from chapter one and chapter four of Politics of Nature.