The truism “know thyself” is still extant despite its origin in ancient Greece before the birth of Socrates. This phrasal popularity arises from a human need to understand cognition and behavior. Although semantically variable, most people define it, at least intuitively, as subjective knowledge of behavioral etiologies, the emotional and cerebral underpinnings of purposive action. A more contemporary term closely related to the venerable verity “know thyself” is often used in academe. Metacognition is the process of thinking about thinking, analyzing discrete aspects of subjective mentation to derive the strategies that work in tandem to produce complex thought. The importance of thinking metacognitively, of “knowing thyself,” is important in all social environs, academe notwithstanding. If people in college can understand metacognition in theory and praxis they can more effectively control how and what they learn.
As a college student, I will learn expansively and differentially, covering topics such as psychology, sociology, composition, calculus, organic chemistry and physics. The broad knowledge I acquire will serve as the foundation upon which I can continue building with my major – international business relations. Once I finish the degree with the structural apex (final course) new structures await me. The building process is a lifelong endeavor with all the parts forming a whole through synthesis, a final, end-of-life construction with a unified whole created from the disparate nuts and bolts of lifelong toil. One's life makes complete sense only in retrospect.
As people mature, they slowly glean information about themselves and the world that clarifies the subjective and social gestalts. Information is always fragmente...
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... supreme. When people know themselves they learn that different contexts require cognitive and behavioral adjustments. Just as ancient Greek orators would not attempt public oratory with pebbles in their mouths, soccer players would not bring a book to win a soccer game and literary theorists would not likely use complex diagrams for Marxist critiques. People must use their predominant style in concurrence with other styles to function effectively in the world writ large.
I know myself. I knew myself before I took the inventories. My metacognitive skills are developed effectively. However, I, as all people, understand myself and the world through the limited scope of social construction and subjective inquiry. I am still building. Only at the end of life can I, and all others, understand the details as a gestalt. Only then can “know thyself” reveal itself as truth.
Aristotle, an ancient Greek philosopher and scientist, conveys, “Knowing yourself is the beginning of all wisdom”. In other words, Aristotle states that the gaining of self-knowledge provides an individual with the ability to know one’s personal gifts and accountabilities. To start one’s adult life a person must pursue the journey of self-discovery to learn in depth about their skills and weaknesses. Individuals must find themselves through the limitations and ordeals that they face during their voyage for self-awareness. For example, in Tim O’Brien’s short story, “On the Rainy River”, the narrator shares his story about self-discovery.
Thinking back now, I can see we were just at that age when we knew a few things about ourselves – about how we were, how we were different from our guardians, from the people outside – but hadn’t yet understood what any of it meant. (36)
One of the most misunderstood characters in Jean Rhys’s Wide Sargasso Sea is Christophine. Christophine was a wedding present to Antoinette’s mother, and she was a slave in their family since then. The reason that she comes off as so misunderstood is because it is never revealed explicitly in the text whether she is “good” or “bad”. Her involvement in the practice of obeah adds to the mysterious air about her in the novel. Obeah is a practice that is not an official religion, but there is a community who are involved in the practice that has “a wide variety and range of beliefs and practices related to the control or channeling of supernatural/spiritual forces” (Bilby 153). The practices are done “by particular individuals or groups for their own needs, or on behalf of clients who come for help” (Bilby 154). The practice has gone from having an acceptable reputation to a negative one. As the years went on in times of slavery, and especially during post-emancipation times, obeah gained more of a reputation as witchcraft or sorcery and it was said that it was used to bring harm to people (Bilby 153). The positive aspects of obeah were soon paid minimal attention, and the negative aspects and disapproving stereotypes were on the rise. The negativity was so prevalent and contagious that some West Indians who were involved in the practice began to have a pessimistic view as well (Bilby 153). This negative view followed obeah into the novel Wide Sargasso Sea. The practice was shown in a very negative light in the novel, especially through Christophine. Christophine is a representation of obeah in the novel. Throughout many points in the story, the fact that Christophine is involved with obeah practices is portrayed as the m...
Moderata Fonte’s Venetian ladies debated the worth of women while cavorting in their fictional garden in 1605; Tempel Anneke met her unhappy fate in the 1660s. The seemingly enlightened and forward-looking feminist attitudes articulated in Fonte's text were absent from the Brunswick courtroom where the allegations against Tempel Anneke eventually brought about her death. The two accounts illustrate the differences in the attitudes towards women between European states during the 17th century. The differences are technically religiously based, however, they deal with the differences of the specific regional factors of the areas discussed. The differences explain why the attitudes of Fonte’s ladies and the persecutors of Tempel coexisted in roughly the same era. Fonte's ladies are Italian Catholics, and Anna's neighbors are German Protestants, therefore, the ideals of women are varied based on religious experience. Additionally, the theory of reason of state that came about with the consolidation of authority consisted of centralization and secularism that subordinated the social role ...
In the essay, “Move over Boys, Make Room in the Crease,” the author, Sarah Maratta, explains the bias against women’s involvement in sports. Maratta states the claim that women should be treated as equal in their aspirations to be involved in sports. Maratta grew up her entire life loving sports; in particular, she was quite fond of hockey. In this essay, we find out that not only does she have a passion for the icy and mostly Canadian sport, but that she has a desire to see women treated fairly in all aspects of the sporting world. While discussing the flaws and ill-treatments of women in the sports industry and society, she conveys a sense of urgency in making sports completely unbiased toward gender and about the true love of the games.
"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).
All DCM (Discovering a Christian Mind) classes at Calvin read Cornelius Plantinga Jr.’s Engaging God’s World, which discusses why it is valuable to aim to live Christ-like in today’s world. In his book Plantinga explains basic Christian beliefs and Reformed doctrines by highlighting God’s creation, the fall, and human redemption by Jesus’ death on a cross. The ideas of creation, fall, and redemption are displayed by the actions of male protagonists in three major plays: The Tempest by William Shakespeare, The Glass Menagerie by Tennessee Williams, and Death of a Salesman by Arthur Miller.
People do not like to believe they are puppets on strings, as free will is more fun, exciting and empowering. But sadly it does not matter what people think, for their futures have already been decided. Especially if you are a hero, chances are, your destiny has already been made. As dramatic and mystical as it may sound, but fate overpowers free will. No matter what route one takes, and what type of extreme measure a person is willing to go through, if it is ones destiny to achieve something or lose something or do something, they will do it. However, free will does have a role to play.
There is “approximately 3.6 million married U.S. Americans involved in a long distance relationship in 2006” and “4 to 4.5 million U.S. college couples in a long distance relationship (LDR)” (Hassenzahl, 2012,p. 2). There are many challenges that couples in long distance relationship face, for instance, lack of face- to- face communication, and physical closeness. Couples in LDRs are also prone to experiencing extreme idealization, for instance, experiencing false ideals due to distance and not spending physical and quality time in their relationship. Recent study found that when those in long-distance dating relationships moved to a proximal relationship, they were likely to terminate the relationship (Beebe et al, 2011, p. 286). In other words, the transition from LDRs to geographical close relationship (GCR) may come to rapid termination of the relationship. This may happen because couples who live far apart obtains fewer information about their significant other. However, high idealization leads to high satisfaction in LDRs which increase longevity. “Couples in long-distance premarital relationships had less communication but surprisingly greater satisfaction and higher expectation for the likelihood of marriage than those in proximal, or geographically close, relationships” (Beebe et al, 2011, p. 286). My personal interest to the topic is based on by experience. Before my husband and I were married; we had a long distance relationship. Both of us are in the Military and in different branches we were always miles apart. Despite the long distances between us, we still manage to make our love flourish through communication. Now that my husband and I are married and are now geographically close to each other, we are learning more...
When get involved in a class room as a teacher or a practitioner you will see many different instructional strategies that teachers may use. These strategies may change from teacher to teacher and grade level to grade level because not all strategies work for everyone. That is one that that Mrs. Franzmeier told me was that I need to find instructional strategies that work for me and for the way I teach. She told me that it is something that sitting in a classroom listening to a professor all day can teach you. She said that you need to be in the classroom getting hands on experience to gain the knowledge. During this time I saw three different instructional strategies used. She had the use of whole group instruction, co teaching, and cooperative learning.
Self-knowledge is difficult to attain because the human experience is vast, and therefore the experiences that make up human understanding and knowledge are diverse and contradictory. For one small community, many aspects of self-knowledge might look very different from the answers of a large city. This means that for broader, more universal questions it may not even be possible for humanity to attain self-knowledge. For more personal questions of self-knowledge, that knowledge is difficult to obtain because in part of the complexity of the human experience and the nature of change. A human person is constant changing in many ways. These constant changes make attaining perfect self-knowledge a very difficult task. A conclusion that might have
Firstly, knowing yourself is an ongoing attention to one’s internal states (Goleman, 1997). It is the ability to see how your emotions and perceptions influence your thinking and behaviour. Self-knowledge is the beginning of self-improvement because it helps build confidence and emotional intelligence, which are skills that can be learned and developed overtime.