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Nature and nurture controversy of intelligence
Nature and nurture controversy of intelligence
Nature and nurture controversy of intelligence
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Bernard Lonergan was born on the 17th of December 1904 in Buckingham, Quebec. Coming from an Irish background, his family had settled on a small farm in a French-speaking community. His family attended St. Gregory Nazianzen Catholic church and Bernard was instituted into a Catholic boys school named St. Michael's. He was later sent to a boarding school named Loyola College that was situated in Montreal. Lonergan entered the Society of Jesus on July 29th 1922 at age 18. He then taught at Jesuit seminaries in Montreal and Toronto and in the summer of 1933 taught theological studies at the College de l'Immaculee-Conception in Montreal. He went on to teach philosophy and theology in Rome and was ordained to the Roman Catholic priesthood on July 25th, 1936. One year later he would receive his master degree in Sacred Theology and then pursue a doctorate on the thought of St. Thomas Aquinas. Through his teachings that became worldwide he "recognized that the crises of modernity call for a thoroughgoing and profound recasting of the method'."
As he became aware of "knowing," he realized that it just meant repeating something like robots from a textbook when talking and meeting with other professors. Something was missing; something that Lonergan figured out was "insight," "the notion of development and the personal dimensions of understanding"(Creamer 53). Lonergan wrote his most well known book, Insight in 1957 which was a study of human understanding and a conquest to "transpose St. Thomas' position to meet the issues of our own day"(Creamer 53). The book is about the intended reader and ways to discover "oneself in oneself." Lonergan wanted to explain how people think and arrive at their conclusions whilst knowing how their methods of reasoning came to those conclusions. He was determined that the ability of individuals to confront and understand themselves is the origin of a more comprehensive knowledge. The truths of the world do not come from science or religion, he argued, but from ourselves. The point of Insight "is to discover, to identify, [and] to become familiar with the way in which we use our intelligence." What Lonergan discovered is that every person has to become aware and familiar with how we use our intelligence and how we can maximize it and use it better.
He was born in Baltimore in 1748, but his story begins long before his birth. It started when his father’s family immigrated to Pennsylvania in 1680’s. His father just so happened to move to Maryland, where he met his wife, married her, and settled in Baltimore where William was to be born. William had many hard times and little schooling until he was ten, when his family moved to North Carolina.
William Wegman never really wanted a dog. He was too caught up in his photography to be bothered, but his wife had a different idea. When William and his wife moved from Wisconsin to California they started looking for a dog. They decided to go with a Weimaraner when there was no luck with finding a Dalmatian. There first weimaraner was named Man Ray and the first thing William did when he took Man Ray home was take his picture, the rest is history.
David Belasco was born in San Fransisco, California, on July 25,1853. Hisparents had come to California from London in the gold rush. Belasco grew upin San Fransisco and Victoria, British Columbia. His early education in a RomanCatholic monastery influenced his simple mode of dress and helped earn him the nickname Bishop of Broadway. He had some experience as a child actor, and from 1873 to 1879 worked in a number of San Fransisco theaters as everything from call boy and script copier to actor, stage manager, and playwright. He paid further theatrical dues in the time he spent as a "theatrical vagabond" (Belasco's term), acting in small theatrical companies trouping through the mining camps and frontier settlements of the Pacific Slope. He recited poetry, sang, danced, painted and built scenery, and played everything from Hamlet to Fagin in Oliver Twist and Topsy in Uncle Tom's Cabin. In 1879, with James A. Herne, his first important collaborator, he wrote the popular melodrama Hearts of Oak.
The book I read was Billy Sunday. It consists of 189 pages and was written by William T. Ellis in 1959.
With the exception of Native Americans, there is no race of people that originated in America. Yet today, we all come together under the colors of red, white and blue, sing the National Anthem and call ourselves "Americans". Despite our differences in religion, norms, values, national origins, our pasts, and our creeds, we all combine under one common denominator. Alain Locke addresses this issue of cultural pluralism in his article, "Who and What is `Negro'?" In this article, Locke states that, "There is, in brief, no `The Negro'. " By this, he means that blacks are not a uniform and unchanging body of people. He emphasizes that we, as Americans, need to mentally mature to a point where we do not view ourselves as all separate races, but as distinct parts of a composite whole.
For many years humans have pursued the meaning of truth, knowledge and understanding. For many this pursuit of understanding the meaning of truth doesn’t end until one finds a “truth” that is nourishing to them. Even if this is the case one may choose to look for an alternate truth that may be more satisfactory to them. This pursuit of truth does not always have to follow the same path as there may be different ideas for everyone on how truth is actually obtained and which is a better way to obtain the truth is. Two philosophers of their time, Plato and Charles Peirce had their own methodologies and ideas on how truth and knowledge could be obtained.
...s are inaccurate and deceptive, the philosopher’s search for knowledge is most successful when the soul is most by itself” (Connolly).
John Locke's, An Essay Concerning Human Understanding (1690), was first criticized by the philosopher and theologian, John Norris of Bemerton, in his "Cursory Reflections upon a Book Call'd, An Essay Concerning Human Understanding," and appended to his Christian Blessedness or Discourses upon the Beatitudes (1690). Norris's criticisms of Locke prompted three replies, which were only posthumously published. Locke has been viewed, historically, as the winner of this debate; however, new evidence has emerged which suggests that Norris's argument against the foundation of knowledge in sense-perception that the Essay advocated was a valid and worthy critique, which Locke did, in fact, take rather seriously. Charlotte Johnston's "Locke's Examination of Malebranche and John Norris" (1958), has been widely accepted as conclusively showing that Locke's replies were not philosophical, but rather personal in origin; her essay, however, overlooks critical facts that undermine her subjective analysis of Locke's stance in relation to Norris's criticisms of the Essay. This paper provides those facts, revealing the philosophical—not personal—impetus for Locke's replies.
He is saying that, theoretically, the growth of reason would come with knowledge. People would be less inclined to have a lot of children because they would no longer be afraid of losing them to unnatural things. People would then be more inclined to focus on their happiness and expanding their
"To be self aware is to be conscious of one's character, including beliefs, values, qualities, strengths and limitation. It is about knowing oneself" (Burnard 1992).
Our knowledge is a key to our success and happiness in our life to give us personal satisfaction. Knowledge is power but not always. Sometimes our self-awareness and growth as an individual gives us negative thoughts that make us want to go back to undo it. Everyone wants to unlearn a part in our life that brought us pain and problems. Good or bad experiences brought by true wisdom can be used for our self-acceptance, self-fulfillment and these experiences would make us stronger as we walk to the road of our so called “life”, but Douglas’s and my experience about knowledge confirmed his belief that “Knowledge is a curse”. Both of us felt frustrated and sad from learning knowledge.
Riel was educated by Roman Catholic priests in the St. Boniface area at a young age. In his teenage years, Riel was recognized by Bishop Alexandre Tache, who was promoting the priesthood for talented Metis at the time. In 1858, Riel attended the Petit Seminaire at the College de Montreal in Montreal, Quebec, which was arranged by Bishop Tache and was held by the Sulpician order of priests (Guilbeault, 2007). While in Montreal, Riel studied English, Science, French, Greek, Latin, and Philosophy (Guilbeault, 2007). Riel was a scholar in his studies and did well in all of his subjects (Worldwide Sunshine, 2013). He appeared to enjoy his studies.
This same idea appears in Fredrick Douglas story. When Fredrick Douglas started to understand what he was reading around him, his mind stared creating his very own opinions and feelings. As well the same idea comes to surface in Richard Rodriquez story when he starts to understand the underlying theme in all of the books he has ever read and applied to himself as a person. When both writers began to truly be able to understand anything and everything, they both started to find what their every purpose was in life, and understand the person that they were.
Sternberg, Robert J. & Janet E. Davidson, eds. 1995. The Nature of Insight. Cambridge, MA: MIT Press.
Dietrich Bonhoeffer was born on February 4th, 1906 in Breslau, Germany. He was one of seven children. Dietrich’s father was a university professor and a psychiatrist as well as a neurologist; his mother was before her time and also held a college degree (Dietrich Bonhoeffer. N.p., n.d.). Dietrich’s parents instilled in him many great qualities such as goodness, selflessness, fairness, and self-control. Dietrich’s family had a history of theologians. By the age of 14, he had already decided to study theology. Four years later, he attended Berlin University. By the age of 24, he became a lecturer in Systematic Theology at Berlin University (Bonhoeffer, Dietrich. The Cost of Discipleship).