SL Pro. Post 2

The real Amsterdam happens to be the artistic capital of the Netherlands and has many widely acclaimed museums, such as the Rijks Museum and the Stedelijk Museum, which houses many 19th and 20th century works by artists such as Van Gogh and Picasso. There are a couple of art galleries in SL Amsterdam, but the mature areas seem to be in the more accessible and populated areas. The museums seem kind of tucked away on the edge of Enterprise. My guess is that SL Amsterdam is in progress. Many of the buildings seem rather new, such as the Barock Museum, which was made in June of this year. The day before our project was due in class, I exclaimed to Okosu with excitement that art had been added in a once-empty building. I later found out that the art was added by a different person than the one who built the building we found it in. In “About Land,” I also learned that the land in SL Amsterdam is “Group owned.” Though I haven’t yet talked with the members of the group about it, they seem to be allowed to rent the land out to certain people, who are then allowed to be creative with their space. For instance, one renter made a sort of “beach house” on their plot.

The land is very interactive; there are “love spheres” and other intimate blue and pink globes all over the place, hidden and in visible places; however, there are also several places that are group-oriented or restrictive. In one building I was called a "slave" and told that the door was closed. Most of the lamp posts in Sin Alley are group-only camping sites, and the geisha house is for women only. But when Rupert entered this forbidden-zone, the only thing that happened to him was that he was politely asked to leave. At first I found the existence of the Japanese-style site within Amsterdam, but then I thought upon the way people view the geisha, and I understood. Geisha in Japan are often associated with the red-light areas, which many of them are forced to turn to for funding to continue their practice of the traditional arts. There’s also a movie theatre that anyone can go in and watch old or new movies. When I went, I picked 3:10 to Yuma, and it played in English.
The people in Amsterdam tend to be unresponsive a lot of the time because they are usually “camping,” or, sitting in specified places to earn money. The people that are not camping can be rather friendly. I met a guy from Germany and was added to his friends’ list.

So, as a summary, Amsterdam in-world is very interactive, the people are mainly there for camping, but are friendly if not always attentive, and the land is very detailed, if not always accurate.

“Amsterdam Art Galleries (Amsterdam, Netherlands)." World Guides: City Guides and Travel Information. 20 Oct. 2008. 20 Oct. 2008. http://www.amsterdam.world-guides.com/art_galleries.html.

SL Pro. Post 1

I found the Second Life Project to be a very fun and interesting project. First off, it was great being a part of Team Backline! Secondly, I enjoyed picking apart pieces of SL Amsterdam and wondering about their existence and the reason certain pieces of it were made the way they were. Until Rupert printed off some notes on the real Amsterdam, I actually had no idea where it was out-of-world, and I had nothing to compare and contrast the in-world Amsterdam to, though. I think this project helped me to learn a little bit about the real Amsterdam, even if SL Amsterdam wasn’t completely accurate.

When I first got to SL Amsterdam, I got all excited because I saw this huge windmill:

I assumed that Amsterdam had something to do with the Dutch, but I didn’t know anything about the Dutch, or where Amsterdam was on a real map. I later learned that the real Amsterdam is in Europe.

I knew from the discussion of places in class and by the waterways and the boats that Amsterdam was a port city. I found out that the architecture and arts and practices of the city were all affected by the residency of merchants; artists; financiers and other “well-off” people of the like. For instance, the housing was very ornate. Windows were decorated with fancy curtains. The tops of buildings had ornate “gables” with depictions or decorous patterns. In some alleyways there is elaborate graffiti, which was once considered an art:

Also, the real Amsterdam happens to be the artistic capital of the Netherlands and has many museums. There are a couple of art galleries in SL Amsterdam, but the mature areas seem to be in more populated areas. This little beauty didn't open until close to the end of our project:

There were also many places to store items. Merchants in real-life Amsterdam used to build pulley-systems into their homes so that they could transfer the items they stored there from floor to floor. In “About Land,” SL Amsterdam is deemed a “commercial sim," and it is possible to store your items in a warehouse or a train:

I suppose that in a port city, it would be logical for there to be a lot of foreign influences. Below is a picture of a Chinese restaurant in SL Amsterdam:

Experiencing the Cosmos Pt.2

First off, I want to start out by saying that I don't like this following phrase, but I believe it has been a picture of my life here at UK, and in general.
"It is true now, as it was true one and two and three centuries ago, that success in life depends on being enmeshed in a web of relationships"(p.92).

The reason I don't like this sentence is because it makes it seem as if, in the case that a human being has no social prominency, he or she cannot accomplish anything. I don't believe that. There are many independents who have accomplished great feats without having contacts; some of our founders weren't favored by their home country; there are many college students without social credit due to the fact that they're in a new place that are paying for school out of their own pockets and doing their own laundry and paying their own bills and making their own plans.

Also, I think the definition of the word "success" can have a different meaning for different people. One person's definition may mean learning how to become ambidexterous. But who can help them with that? Someone would have to provide him or her with a pencil to practice with--unless he or she made it by himself or herself out of a tree in the forest. But then, humanity created the pencil, did we not? And it's not that he or she couldn't use his or her surroundings to create a new concept, but the person would have to go of the concepts from before, and since the world is not new, we rely on human concepts.

I don't think that Appiah means one can't be successful by doing things on one's own, I think that he means that we will always be under the influence of humanity.

Now that I've explained the concept, I can tell you why the above sentence relates to my college experience. In the fact that I am new to this university and am trying to do things I've never done before, I have been relying on people that do know to help me get started with my goals. I ask them for information, and they provide it, instructing me on what to do to accomplish my goals and be "successful." I've asked several people for information relating to my goals of achieveing the life I want. An example of this would be providing me with info. on how to change colleges so that I can become a teacher, and helping me to make up missed assignments so that I can get credit for the class and graduate; Also, I have been provided information about different programs that will allow me to go to Japan. Without these knowledgable informants, I would be very lost. And where else would we even know to do "assignents" or become a "teacher" if other people didn't exist?

Experiencing the Cosmos-Getting Ready to Actively Explore Japan

"But what's wanted, as Adam Smith would have anticipated, is the exercise of reason, not just explosions of feeling"(p. 170).

Adam Smith is a Scottish philosopher who questioned basic human morality in an attempt to figure out our obligations to strangers. He suggests that we cannot attempt to give the same amount of attention and care to everyone at once, because the demands would be impracticable. In this section of the book, Appiah also discusses the importance and the affects of reason when it is exercised by cosmopolitanists. He specifically alludes to Adam Smith when talking about how to donate to world charities affectively. Ultimately what he is truly trying to say is that cosmopolitanists don't just think that respecting differences is important, but how you react to them is also important. Since it is possible, we should all act to get rid of extreme poverty(the kind that kills and takes the meaning out of lives) by giving our fair share of "entitlements"(p. 164).

In my time here, I have been trying to be more involved with the things that I am interested in. I look forward to diving deeper into activities on campus that will put me in a place to interact with people who have had experiences with the Japanese culture, so that I can finally immerse myself when I visit Japan and have the opportunity to learn about the country, the people, and their culture for myself. Since there are so many opportunities here, I have been jumping at them as soon as they arise, talking to people from Japan, joining the Japanese culture club, and planning to go abroad. By being involved, I know that one day I will have the opportunity to see and experience Japan for myself and I will be able to fulfill at least one of my life's goals, because I will know where to look and I will be better prepared. And isn't it better to have developed a repect for another culture by having actively participated in activities that taught about that culture and the people that follow it?

Chapter 10: The Finale of Kindness

In chapter 10, Appiah defines the basic human rights as health;food;shelter;education and choice. He suggests that a nation-state would be on much too grand a level to accurately give all people their basic "entitlements." He claims the nation-state would be likely to grow too powerful, that it would often be unresponsive to local needs and that it would lessen the variableness of "institutional experimentation" from which we learn about new ways to live.
The United Nations is the closest we have to a nation-state government.
I believe that entry into the UN is optional, so every nation has agreed to follow any specific rules that might apply. Appiah says about acceptance: "accepting the nation state means accepting that we have a special responsibility for the life and justice of our own;but we still have to play our part in ensuring that all states respect the rights and meet the needs of their citizens"(163).
World WarII brought up tragedy upon such a scale that the world will never forget. The world had never seen anything that could measure up to Hitler's massacre of the followers of Judaism. The small value Hitler put in their lives encroached massively, to say the least, on the basic rights of the Jews, whom he detained and sacrificed for the sake of "homogeneity." Hitler was definitely a counter-cosmopolitan. Perhaps it was these events, among the attack on Pearl Harbor by the Japanese that shocked the U.S., that spawned the United Nation's Declaration of Human Rights. This Declaration was a reaction to the most atrocious encroachments of basic rights the world has ever seen. It was spawned out of the desperation to prevent the same destructive events from happening again.
Many argue that the United Nations Security Counsel has been too slow in reacting to the recent massacres of Darfur. This is just one example of the uneffectiveness of such a system. It would be impossible for the security councel to come to any conclusions about how to solve a global problem, would it not? Then again, the group is optional to join, I believe, and thus the countries in it should share similar views. It kind of goes back to what Appiah said about "we can agree on the right thing to do, even if we can't agree on why." If we can't decide, we can at least stay up-to-date on the issues of other countries, and try to understand ways to help them. I think the UN also boosts the moral confidence of the world's population. People see that nations have gathered to support the idea of basic rights protection, therefore, they want to help more.

Muravchik, Joshua, Feinstein, Lee. "The Effectiveness of the UN Security Council." Council On Foreign Relations. 25-29 Sep. 2006. 12 Oct. 2008. http://www.cfr.org/publication/11520/.

In Rurouni Kenshin(Ruu-rooh-knee ken-shin), a favorite show of mine when I was a kid, an ex-samurai tried to take over Japan. In one episode, the main character, Kenshin(Ken-shin) goes to a town under the mad ex-warrior's control, and finds the people there to be scared to death of the government, and being brutalized if they resist it. Obviously not every place was like this, but the main point is that Shishio, despite the fact that he endorsed this brutal behavor, could not watch over and control everywhere. Maybe this example corresponds to the power of the nation-state, maybe not.

PAGE 174: Who are Some Cosmopolitans Near You?
I think many of the students here at UK are cosmoplitans. All of them were open to accepting a new lifestyle--that of a college student instead of going on to get a job that doesn't require a degree. If they were open to trying out this new lifestyle to see if they could better themselves, then perhaps they were open to meeting new friends here as well. Especially the study abroad, living and learning communities and study abroad students! These people are surely cosmopolitans since they have a curiosity for other cultures, right?! Of course, it also depends on how they respond to these other cultures...they must understand and "tolerate."


Oh! And by the way...when I was reading this chapter, I was reminded of the question of wether or not we are "born" kind. On page 156, Appiah interprets Adam Smith's passage to inquire about "how our 'passive feelings' can be so selfish while our 'active principles' are often so generous." When I read Fruits Basket by Natsuki Takaya(I'm still in the process.), the main character's mother, a wise role model for her daughter and her friends, states that "all we are born with are selfish desires for food and things..." and that "everyone develops their own sense of kindness."

Chapters 8 and 9

Chapter 8: The Possession of Stuff

Here's a more detailed "overview," to use Meh Jigsaw's term, of ch.8.



People feel connected to art; like they are entitled to it just because it lies within their land. But people everywhere can be affected by art. This shows how we cross the border of locality into globality or "globalness" (I guess it sounds better)--Art is a universal value, and not one that is simply admired or understood by those closest to you, wether the artifacts are from your culture or not. With this thought in mind, Appiah believes that art specific to a culture, or "cultural patrimony" should be taken care of and shared, and artifacts from non-existant cultures (such as the Nok statues) should go to the place where they will be cared for and respected.



Chapter 9

Oh, this is so late!! >.<" Counter Cosmopolitans are very different from the cosmos. Thus, the term "counter-cosmos." Counter Cosmopolitans favor homogeneity and universalism without toleration. In the book, Appiah gives an example of this as Muslims in Al-Kaida that try to kill believers of other religions. Universalism, to them, means having ONE universal truth, no matter what they have to do to acquire it. Whereas for Cosmopolitans, universalism means respecting that there are many different truths and beliefs (Pluralism). Counter Cosmopolitans encourage conversation, while Counter-Cosmos fear communication as too powerful an opposing influence.

I didn't really think I knew of any counter-cosmos here at UK at first, but then I remembered the free-speech corner in front of the student center. Though free speech is definitely a cosmopolitan action because it encourages communication and the sharing of views, it sometimes seems that the performers there are trying to impose their will on the passersby. For instance, one of my friends said they were yelled at by a guy there, and he told them that they wouldn't go to Heaven, but to somewhere else. He was trying to scare them into believing what he believed, i guess.

Page 153 "People Don't Matter Very Much"

Appiah claims that very few have this notion in their heads that people don't matter at all. Instead, some think that other people don't matter very much. The only ones that can fully complete our goals are ourselves. Therefore, we tend to ignore others when they aren't somehow involved in helping us with our goals, or are standing in the way of what we deem most important in our lives. Also, it's difficult to imagine what others are thinking and feeling, especially if we have preconcieved ideas about these things. This is kind of the same thing with how we treat animals. We don't know how they are feeling a lot of the time, and we hardly ever know what they are thinking.

But animals have shown signs of feelings. They cower before being taken to the vet. Sometimes birds sing during the day, not always at the same time. The actions of animals are not completely methodical. No matter what tongue they think in, animals can still feel. And feelings, wether deemed pleasant or unpleasant in human-speak, are still feelings. Obsessive cruelty to any creature that feels, I think, is wrong.

But then, why do I still believe in not being a vegetarian?

First of all, I love chicken.

Second of all, it's easy for me not to be one; but that doesn't make it right.

As far as I've heard, it's possible to pull off. Some would argue that that is one reason animals were put on this earth, but I believe that, just like humans, they are here to be observed and interacted with.

It seems a bit like I have gotten off topic, but I feel that vegetarianism has relevance to animal cruelty, and the concept of creatures with feelings not mattering. Many people see killing animals as cruel. Some see it as cruel even if you eat them. They can feel pain, after all. The kind of cruelty I have been talking about pertains to throwing rocks or beating animals or things like that, but I guess I would consider killing terrible, too. It would make me feel guilty to do it. (Speaking of which, what about bugs? We get over that...) And what about how some places put cows right next to a slaughterhouse?

But the main point is...I think people don't think other people matter as much because they don't understand them, or think they have a more important goal in mind. Appiah says we should try to change their minds and stay out of their way. I guess, with vegetarianism, vegetarians could give examples on the benefits of their way of thinking...such as health benefits, try to change us meat-eaters' minds, and let us find out for ourselves how animals really feel about what is happening to them.

Cosmos Chapters 6 and 7

Chapter 6 Questions...
I believe that understanding is imperative when communicating with the "stranger." If you continue to communicate based on your preconceptions of their personality, they may not understand you and may begin to lose interest in what you have to say. After all, we tend to lose interest when someone's rambling on about a topic of which we have no clue about. For instance, if I started talking about how random and funny a Japanese cartoon was, you would probably tell me that you'd never heard of it and go talk to someone else about another television show that you had seen the night before. Also, with the great diversity of people within cultures, the chances of your assumptions being right is not very great.

Appiah suggests that a connection between all people is through a respect for difference and not through identity. He uses the example that art can have an effect on anyone of any nationality, and not just the people of the country in which it was made. I have talked to several people from different states and different countries since I arrived at UK. Despite our difference in nationalites, we hung out and so were able to ask each other questions about each other's countries. I expected to have language difficulties and value difficulties when talking to people from other countries.
I've befriended many girls in my sorority despite the fact that they are from different towns than me.
My roommate and I are also quite different, despite being friends. She sleeps in, has a job, and is very sociable. I sometimes wake up early, and like to listen to Japanese music, which she doesn't like as much as me. But she still puts up with me despite this fact.

Chapter Overviews:

Chapter 6: Imaginary Strangers
Before, I thought that the imaginary stranger was someone you hadn't met, someone maybe, from a different country. While this could be the case, it could also be someone you have met. The "imaginary stranger,"after all, is someone whom you suppose is one type of person, but may or may not be a part of the "statistical norm"(p.95). I guess this would correlate to the word, "Stereotype?" You will always be engaging in conversation with "particular strangers," whom you want to get to know, and who start out as "imaginary strangers."

Chapter 7:Cosmopolitan Contamination
Cultural Imperialism is when one country or culture tries to force its beliefs and behaviours on another country or culture. Appiah dismisses it because he claims that the other culture and individuals from the other culture choose what they take out of the cross-cultural experiences. Often this depends on the connections people make to connect the other culture to their own(such as Sipho thinking that he should be able to talk to his father after watching television. versus the Israeli Arabs that saw a show that confirmed the thought that abused women should return to their fathers)
The "Golden Rule of Cosmopolitanism"
"I am human:nothing human is alien to me."The statment "I am human" refers to our curiosity and our willingness to connect with other people and cultures. Also, I think the fact that we are human means that we can always find something to communicate with each other about.
"Cultural Purity is an oxymoron."
Cultural Purity is an oxymoron (two words that contradict each other) because each culture is very diverse within itself, as well as in the general picture. Just about every culture has been
"Contaminated" by foreign influence of some sort. However, I feel that the choices a culture(a group of people with a common understanding) make to adapt are not necessarily changes to the nature of that culture. On page 106, Appiah mentions "keeping authentic ways" but whom other than those in that culture can decide what they should do and which ways are "authentic?" The ex. he gives is the choice the Zao make to decide wether they should wear baseball caps or not. I believe this point is summed up on page 113, when Appiah says "The point is that people in each place make their own uses even of the most famous global commodities."

Chapter 8: Whose Culture Is It, Anyway?
People feel local connections to art found within their area (Cultural Patrimony.) However, any specific art piece, art from any area, can affect people from all over the world. With this thought, we must realize that art is meant to be not only taken care of, but shared.