10.26.2021

What is Learning

The basic structure of a novel, or really any story, requires a change. The characters go through some process and come out the end different than they were in the beginning. Usually this is experiential, meaning something happens, resulting in a new knowledge or mindset. This is the core of the story. 

The role learning plays in this change is central but usually implied. For example, "growing up," does refer to learning about life, but more directly it refers to the social and physical experiences that transform a child into an adult. The experiences are what one focuses on because the learning derives from them. 

I'm interested in the nature of learning. What the process itself means and does to the human mind. I guess this is called epistemology. I tend to stray from formal terms like that, though, because I feel they can complicate ideas that are simpler and more universal. Philosophical texts seem to do that often. Maybe it's just too dense for me. I prefer fiction as a way to examine such topics. 

My friend recommended Flowers for Algernon years ago, and I finally got around to reading it. In this book, learning itself is the star of the show; it is the act of gaining knowledge, not as a repercussion of other events but as its own endeavor, that drives the character's changes. A retarded man named Charlie undergoes a procedure that makes him a genius. He becomes a voracious learner and the purpose of his life becomes acquiring and contributing to human knowledge. EQ begins to lag behind IQ, and he becomes more dissatisfied with his circumstances as he learns more.

In a recommendation from another friend, Persepolis, an upper-class Tehrani girl grows and watches and learns in the 1980s through pre- and post-revolutionary Iran. This happens in the empirical way of a classic coming-of-age story. Eventually she outgrows the bounds of conservative culture and has to leave the country, her progressive stubbornness threatening her sanctity under the Ayatollah's regime. 
 
Her intellectual growth, in conjunction with emotional growth and maturity, was part of her loss of innocence. The more she learned about all facets of life, the more dissatisfied she became with the state of Iran. It was a sad rift between an individual and her home played out in graphic novel form, which I'd never read before. 

I found it striking that both protagonists, as different as their stories are, became more cynical, a touch more arrogant and vindictive, and I think unsatisfied in a deep, non-material way, as they learned more. Not that ignorance is better (though this is something both ruminate over)--but the parallels brought me to "epistemelogical" questions. 

Why does knowledge seem to breed this sense of disappointment? Is it because life is fundamentally tragic? Do people develop a nostalgia for an earlier time when optimism had more legitimacy because knowledge allows for more precise identification of faults? Is it the infinite room for improvement of self and environment? Does this sadness fade over time as one becomes attuned to the imperfections of existence? As if plotting the shape of knowledge to contentment returns a U-shaped parabola. 

Of course it must depend on the person. But there appears a connection between learning and disillusionment. My friend who recommended Persepolis told me last we met that he sometimes wishes he knew just a bit less so he wouldn't be as jaded. Does it have to be this way? 

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One of the lessons we can gain from recognizing that to change is to learn and vice versa is that this is always an option for us. We aren't stuck in a certain attitude or inescapable circumstance. We can push ourselves to learn more, explore, gather knowledge, and in this way we can change and so will the world around us, which we know is perceived through the filter of our intelligence. And even if that knowledge results in an uncomfortable transition of cynicism and frustration, learning more is the only way out. Keep moving forward. 

I don't think anyone regrets knowing more than they did before, even if the saying grants bliss in ignorance. In my opinion, overcoming the challenges of the mind through learning ends up being the most rewarding thing. The confusion and hurt that comes with it is a necessary hurdle, and it helps make knowledge the sweetest of all fruits.

10.14.2021

My punctuation

The following is all the punctuation, in order, I've used in my previous posts. Someone made this website to filter out the words you enter, leaving only the grammatical markings within the text as output. It's a strange sight. These signs are integral to my writing. Without them the ideas would be unintelligible, the words functionally useless. 
 
I can see my style--rife with commas (,) and parenthesis (). I tend to write long sentences embedded with multiple clauses, multiple points jammed in together. The research-heavy posts are visible by the presence of percent signs (%) and quotation marks ("). I'm more inclined to questions (?) than exclamations (!). It's sort of a reflection of the way I think, which is a bit unnerving to see plastered out like this in a linguistic code. It feels like a raw view of my writing and my brain.

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10.01.2021

Indus Valley Civilization

I'm pretty skeptical of glorification of a prior era. As if people back then had it all figured out, were more functional than we could imagine from our toxic modernity. Lost gardens of paradise. The way I see it, the walls constituting our memories, collective and individual, have been far too graffitied to accurately make out the original mural. That place, and what it was really like, is now inaccessible, buried forever beneath layers of time. I think nostalgia for a better epoch is dangerous. 

My curiosity about how our predecessors lived, however, remains unbounded. As of late I've been intrigued by the Harappans of the Indus River Valley. 

We don't hear much about them because nobody knows much about them. Their writing is indecipherable, their remnants more sparse than those of contemporaries in the Middle East. But these South Asians were on the forefront of human possibility. Around 5,000 years ago, the level at which they were farming and organizing and trading was matched only by the Mesopotamians and Egyptians.
 
I don't think South Asian civilization is thought of, generally, as one of those legendary ancient agrarian civilizations. But it's older than China, the Mesoamericans, the Greeks. It was also larger than anything else had ever been, spanning from arid Balochistan (western Pakistan) to the Yamuna River (near Delhi).
 
Harappans had cutting edge urban planning, standardized units of weight and measurement, granaries to store surplus barley and wheat from irrigated fields, and networks of trade reaching the other wealthy clusters in Iraq and Egypt.  

Mohenjo Daro and Harappa, their two most famous cities, are notable for their impressive infrastructure. They had sewage drainage systems, trash collection, public baths, street grids, and tens of thousands of residents. Their ruins were uncovered during British railroad construction in 19th century colonial times when workers began unearthing oddly uniform bricks. These were Harappan bricks, and their repetitiveness indicated the existence of an ancient shared mathematical system across the region; people had developed uniform standards to measure and build over vast swaths of land. They were trading raw materials and finished goods like metals and precious stones, timber, textiles, and animals throughout the Persian Gulf and Arabian Sea, laying the foundations for the Indian Ocean trade networks that have flourished for thousands of years since. 

But what really caught my attention about the Harappans is what they didn't have. There was a degree of wealth inequality, as seen by different-sized houses, but there is no evidence of a centralized political entity, a King or ruling religious elite, in any of their excavated sites.

In these grand cities and alluvial plains, archaeologists have found no temples or palaces, no great monuments, no signs of an army, no lavish burials. No artwork revering such institutions or powerful individuals. No sign of any of it.  
 
Those are the first things we come across in ancient ruins. Monuments to religion and state are the first things people will come across in the ruins of DC and Beijing and Moscow and every other major city inhabited today. People in the Indus Valley seem to have lived relatively equally and peacefully, especially compared to Babylon and Pharaonic Egypt. Even though they had the resources and technical prowess, they weren't building grandiose structures to a god or a divine ruler.

Could there really have been a flourishing group of more than 5 million people across thousands of square miles, in contact with other strong states, with metallurgic technology and standard brick sizes and written language, without centralized, political religion? Worship of the military? A King or warlord? Is this possible? A civilization that lasted around 2,000 years? 
 
Nobody really knows how the Harappans lived or were governed. I'm not suggesting this was an egalitarian utopia. But it seems clear from what we do know that their priorities, what they dedicated resources to, were not the same as other similarly-complex societies. Their mystery may persist until the end of time.

A Vision Realized

Across the Kallang River from my apartment block is the Kwong Wai Shiu Hospital. I can see the small complex from my bedroom window; three m...