Response to the Solitary Reaper

WE were discussing in class whether the woman in the narrative of this poem was being objectified. There was a mixed response, but as our conversation went towards understanding the sub-altern there was this acknowledgment of the hierarchical role between the observer and the subject or rather the object of his story.What is the power of the gaze? What happens when there is an ambivalence between the reader of the poem and "the eye"? The woman reaping is subjugated t a certain narrative; she is eternally to be breed in the image and perception of the observer.

Bhabha in Location if Culture cites a poem:

One day I learnt
a secret art,
Invisible-Ness, it was called.
I think it worked
as even now you look
but never see me...
Only my eyes will remain to watch and to haunt,
and to turn your dreams
to chaos.


The power of the eye from subject to object is interesting but this takes in to the next level...returning the gaze, a vacillation that exists even in Adolphe's perception of Self.

The Consciousness of Language

Baby Cries

http://www.oprah.com/tows/slide/200611/20061113/slide_20061113_350_102.jhtml

For millions of sleep-deprived mothers around the world, this woman's findings could be a miracle! Priscilla Dunstan, a mom from Australia with a special gift, says she's unlocked the secret language of babies.

When Priscilla was a toddler, her parents discovered she had a photographic memory for sound. At age 4, she could hear a Mozart concert on the piano and play it back note for note.

Priscilla says her gift has helped her hear a special "second language" beyond English, allowing her to detect moods and even diagnose illnesses! "Other people might hear a note but I sort of get the whole symphony," Priscilla says. "So when someone's speaking, I get all this information that other people might not pick up."

That mysterious second language took on an astounding new meaning when Priscilla became a mother to her baby, Tom. "Because of my gift for sound, I was able to pick out certain patterns in his cries and then remember what those patterns were later on when he cried again," Priscilla says. "I realized that other babies were saying the same words."

After testing her baby language theory on more than 1,000 infants around the world, Priscilla says there are five words that all babies 0–3 months old say—regardless of race and culture.

Those "words" are actually sound reflexes, Priscilla says. "Babies all around the world have the same reflexes, and they therefore make the same sounds," she says. If parents don't respond to those reflexes, Priscilla says the baby will eventually stop using them.

Priscilla recommends that parents listen for those words in a baby's pre-cry before they start crying hysterically. She says there is no one sound that's harder to hear than others because it varies by individual. She also says some babies use some words more than others.

The Dunstan Baby Language DVD is currently available. Visit www.dunstanbaby.com to order your copy.

Death Drive

What is it in this bubble of obsession that pushes these characters to death? Their Love isolates them society, so is it in death that complete alienation is achieved--that one is closest to the state of nature?

Take a look at this essay about Freud's concept of Death Drive:

http://www.ul.ie/~philos/vol9/Freud.html

The Power of Obsession

Freud division of the mind:

Id- drive (want, want, want)

Ego- conscious representation of oneself to oneself about oneself by negotiating existence between the Id and Super Ego. The Ego or the 'I' is a composition of others. To have an Ego; to become defined as 'I' means oneself has already been subjugated by representation and perception. (or perhaps along more Rousseauian lines, tainted by civil society and the development of amour propre).

Super Ego- conscience/guilt (over-I)

The Development of "The People"

In my course entitled "Modern Iran" there was sentence that read, " Modernity, or at least its outward form, had at last reached Tehran"(Abrahamian, p57). the Chapter essentially tied the development of intelligentsia and establishment of a cohesive middle class to the interaction with the West, whether on a philosophical level or simply on an economic one. This modernity came from the West. Ironically, it created spiraling inflation and large amounts of discontent among the people. It was a modernity that was entangled with Western interest. Nevertheless, what I found most interesting was history, for the intelligentsia--those exposed to Western arts and education--"history was neither the revelation of God's will...nor the cyclic rise and fall of dynasties...but rather the continual march of human progress". But this leads me to ask, is the march a straight line, a path to the "proper" modernity? I think language and meaning can alter the answer to that question.

In an Era of Globalization

Private property and economics for Rousseau led to civil society and then the end of that which is perfection; it represents the eaten apple that expels Adam and Eve from the Garden of Edan. We spoke of how the nation-state is very symbolic to the early modern and is Rousseau's civil society on an international scale. In this modernity,however, politics is not about allies and enemies, but of the interest of the sovereign state. In today's state interaction globalized economy has, in fact, transcended the modern nation state. Nationalism has come second to economic power, which explains the foundations of such entities like the EU. Could business lead to a global citizenry? We would not be Monads, but a peoples who have reached capability of identification and who have set it aside for the common good of humanity.

As technology and economics makes the world a smaller place, one where sovereign borders begin to fade, Are we headed back towards the Rousseau-ian paradise-the state of nature? Rousseau clearly affirms that there will be no opportunity to return, however that raises questions as to where peoples of experience, collective awareness are heading. Rousseau speaks of a taint the lies on actions in this economic world, so i feel that it is safe to say the any international action for the global good, he would perceive as an egoism. It is not something of self reflection, but of show to be identified and judged by others.

But does it ultimately matter? a consequentialist would look at the outcome not so much the intention or the means by which it was achieved. I think for Rousseau there is a basic flaw int that way of thinking.

to be continued...

I suppose I should back track a bit. When speaking of the modern nation, we are speaking of a large collective claiming a piece of land, "this is ours", and connecting it to a cultural history. Much like how Rousseau believes it to be the moment of the entrance into civil society on an individual level ("this is mine"), thus the modern concept of nation-state is the global equivalent.The neo-realism thread of thought, I feel has the same conceptualization as Rousseau. Sovereign states will inevitably be in competition and those who are weaker will have to succumb to the power of the stronger. No decision made on the international level is done without self interest. So basically a neo-realist believe that an entity, like the UN, will not maintain efficacy and that global can never become a transcending term.

I am sure that neo-realist theory is still being used and developed today, but It seems to me that with globalization the social contract is shifting to one addressing humanity.Does that hold no weight to the positivity of amour propre?