While researchers, educators, and politicians often talk about education allowing people to overcome socio-economic status, or class, in the United States class is a fluid ascription that is complicated by racial classification and country of origin due to the unique history, media, and codified legal practices that continue to value some lives more than others, or, at the very least, imagine some as being more “American” than others.
closer for sure.. but beyond students.. beyond america..
systemic.. and so..
perhaps to hasten systemic change globally/equitably.. we focus on 3 elements: deep/simple/open enough ness
Jane McGonigal (@avantgame) tweeted at 6:57 PM on Thu, Oct 26, 2017:
hey future future future… For the First Time Ever, a Robot Was Granted Citizenship https://t.co/nEUB2QXRJz via @Futurism
but not this 10 yr old
Will Hall (@willhall) tweeted at 5:55 PM on Fri, Nov 24, 2017:
Why do #mentalhealth professionals routinely inflict violence? This might help to understand: “The Root of All Cruelty?” https://t.co/bL2JWDEDw3
(https://twitter.com/willhall/status/934223926229598208?s=03)The sadism of treating human beings like vermin lies precisely in the recognition that they are not.In misogyny, she argues, “often, it’s not a sense of women’s humanity that is lacking. Her humanity is precisely the problem.”Manne makes clear that Rodger wasn’t objectifying women; he was simply enraged that their capacity for love and romance didn’t extend to him. Manne’s analysis can be seen as an exploration of an observation made by Margaret Atwood—that men are afraid that women will laugh at them, and women are afraid that men will kill them.Strawson argued that, when we’re dealing with another person as a person, we can’t help experiencing such attitudes as admiration and gratitude, resentment and blame. You generally don’t feel this way toward rocks or rodents.Acknowledging the humanity of another, then, has its risks, and these are neatly summarized by Manne, who notes that seeing someone as a person makes it possible for that person to be a true friend or beloved spouse, but it also makes it possible for people to be “an intelligible rival, enemy, usurper, insubordinate, betrayer, etc.As the scholar of warfare Johannes Lang has observed of the Nazi death camps, “What might look like the dehumanization of the other is instead a way to exert power over another human.”There has always been something optimistic about the idea that our worst acts of inhumanity are based on confusion. It suggests that we could make the world better simply by having a clearer grasp of reality—by deactivating those brain implants, or their ideological equivalent. The truth may be harder to accept: that our best and our worst tendencies arise precisely from seeing others as human.