@latest-thinking/lt-player 1.1.0 → 1.2.0-a

package/examples/samples/vtt/Pahl-Kerstin-Maria-MAIN-20230320.vtt

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+WEBVTT - This file was automatically generated by VIMEO
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+How do idea spread? This sounds very simple,
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+but it's actually a really complex question.
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+Many of us casually speak of the discrepancies that often occur between
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+theory and practice or thinking and doing.
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+Very often abstracts concepts are very interesting,
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+but they're not made to be implemented one by one. Rather,
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+they can be fooled for thought,
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+they can be springboards for further elaborations,
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+but they need to be persuasively packaged and made adaptable to become
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+part of practical operations.
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+I'm researching how thoughts and theories and especially the those that were
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+generated from investigations in into society and the human
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+condition were circulated in the world and how they were taken up
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+by this. I want to find out which actual ideas,
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+which theories which finding had a concrete impact
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+by becoming implemented in, for instance, that legislation,
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+institutional infrastructures, or political decision makings.
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+In my current research,
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+I'm focusing on an idea that does not appear very scientific today,
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+but which was very much so at the end of the 18th century.
+
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+The idea of happiness, how people can be made happy,
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+what conditions produce happiness At the end of the 18th century,
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+especially in Britain, and a very influential idea took hold,
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+which we nowadays connect with utilitarianism,
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+and it is called the Greatest Happiness principle.
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+That means that a country's success, a society's success,
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+is measured by the quantum of happiness that is present
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+in society.
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+The second half of the 18th century is also sometimes called the age of
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+sensibility, because in large number of people,
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+not only intellectuals and the reading public, but economists, politicians,
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+religious figures, even statisticians,
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+took a very active interest in what produced feelings and how they
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+could impact it.
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+In order to find out what research findings actually impacted
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+political decision making, social reform, movements, all legislations,
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+one has to look very specifically at how a discussion materialized
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+and how it was then taken up by particular actors.
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+The discussion on feeling was present in many fields,
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+and there was for instance, uh,
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+debate about whether peasants were particularly happy because they lived in
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+remote villages,
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+or particularly unhappy because they were disconnected from the large and urban
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+areas.
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+But there was one specific case in particular where the matter of feeling
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+had a wider significance and that were children.
+
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+Children were increasingly perceived as the future of the country, and as such,
+
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+the state of their feeling was something that would impact the country in the
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+future.
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+In my research,
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+I'm employing a combination of methods of semantic with sociological
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+analysis and of qualitative with quantitative analysis. In the first step,
+
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+I was looking at the findings,
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+findings of what one could would nowadays call research that was
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+generated in various fields in society, not just in science,
+
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+but also in moral philosophy in economy,
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+but also in parts of what we nowadays would call technology.
+
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+After having had a quite a clear overview of
+
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+what the consensus or the state of the art on the research on feeling was,
+
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+I turned to the political issues that were pressing at the time,
+
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+and through the use of digitized sources, newspapers,
+
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+institutional minutes, statistical analysis, cataloged images,
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+I tried to find out if there were particular political issues that were
+
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+frequently associated with emotions or emotion research,
+
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+and there were were few that I could identify,
+
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+and one in particular was child labor.
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+Child labor was considered a necessary evil,
+
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+but towards the end of the 18th century,
+
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+it was increasingly considered outrageous. Now,
+
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+after having identified that child labor was a topic that was frequently
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+iden associated with feelings,
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+I turned to a sociological analysis of those political and civil
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+society actors that were concerned with addressing this particular
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+issue. And here I ask,
+
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+did the considerations of what feelings were in the 18th century
+
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+did these considerations actually impact the
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+practices that the actors chose to address the problem of
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+child labor?
+
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+Feelings matter, this sounds super intuitive today.
+
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+There really wasn't in the 18th century. It was actually a process.
+
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+Through research, through activism, through policymaking,
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+it needed to be established. It was really important what people felt.
+
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+It was really important how this could be influenced in the beginning, however,
+
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+it was not yet about making all people happy.
+
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+Early advocates of children's rights,
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+of safe working environments of public education did not go so
+
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+far as wanting to make children happy. Rather, in the first step,
+
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+they wanted to prevent them from becoming criminals.
+
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+One reason for this was that very many of the reformers were not only involved
+
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+in one social reform movement,
+
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+but in several among the prison reforms and in the prison,
+
+91
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+they learned that it was better to prevent crime than punish it,
+
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+and where to better start than with the children.
+
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+The social reformers drew on a variety of findings.
+
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+Many of them came from moral philosophy or religion,
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+but others came from science, economy, even statistics,
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+disciplines that sound very dry today,
+
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+but at the time were very much concerned with what people felt and what
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+made people feel a certain way.
+
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+So when the child advocates drew on these sciences,
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+they established the idea that the children's feelings could not only be
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+educated, learned, and taught, but they could also be deadened, dulled,
+
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+stunted or blunted. And they wanted to prevent this.
+
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+When children were working, they were, uh, sweeping the streets,
+
+104
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+sweeping the chimneys. They were doing dangerous tasks in the factories,
+
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+very monotonous work, or they were working in mines.
+
+106
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+So the argument of many reformers ran that if the country wanted to prevent
+
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+a rise in crime,
+
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+they it needed to invest in educating children,
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+in saving them from environments that turned them into callous,
+
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+hard-hearted people that would then automatically become criminals.
+
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+And it was the semantic analysis in particular that alerted me to the
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+link between the sciences and the social reform movements because one of the
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+terms that frequently came up when child labor was discussed was callous.
+
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+That is a medical term.
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+It means that your skin hardens because it put under pressure and you care to
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+neglect it.
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+And the children's heart and the moral consciousness was imagined in just the
+
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+same term as the skin was that if too much pressure was,
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+was put onto it, if it was neglected, then it would also harden.
+
+120
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+So children should be treated, and this was really new at the time.
+
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+It should be treated like skin with a soft touch.
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+It should be cared for
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+What is the place of science thinking,
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+intellectual labor in a society at a gift time?
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+These are very pertinent questions that we are also asking today.
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+What is the place of science?
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+What findings shall we follow up on what findings shall be implemented
+
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+in political regulations? In the 18th century, the questions were quite similar.
+
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+The what outputs of intellectual labor, what research findings,
+
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+what ideas that were generated from then eventually found their way in the
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+infrastructure. In legislation, in social reform movements,
+
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+this is very hard to trace,
+
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+and I don't want to make a point about just general vague narratives or broad
+
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+ideas that somehow spend the times. Rather,
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+I want to look very concretely at particular instances where you can trace
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+how an idea was first generated, then became published,
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+thereby materialized was taken up by actors and then
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+implemented in case of child labor.
+
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+One could say that the finding that feelings
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+mattered and that feelings were made became popularized it mid 18th
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+century and were taken up by social reformers at the end of the 18th century
+
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+and thereby and then influenced how they set up, for instance,
+
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+Sunday schools or other institutions of public education.
+
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+There's also a particular scholarly relevance to my topic.
+
+145
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+I am employing something that could be called a cross sectorial approach,
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+146
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+meaning I'm not looking just at one field, for instance, economy,
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+politics, or religion. Rather, I'm focusing on one theme,
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+feelings and how this occurs in various fields. With such an approach,
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+I want to contribute to a current trend in the humanities.
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+I want to overcome the increasing insularity of sub-disciplines in the
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+humanities and to focus again on a more integrated view of
+
+152
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+societies where it was, especially in the 18th century,
+
+153
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+really impossible to disentangle politics from religion,
+
+154
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+from economy, from science, from technology, it all belonged together,
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+and taking an isolated view of one particular field actually
+
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+produces a one-sided view of the past.
+
+157
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+Many of the reforms that were initiated in the late 18th century would meet our
+
+158
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+approval today.
+
+159
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+It sounds entirely outrageous that children had to work 16 hours in factories
+
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+or that they had to climb up chimneys,
+
+161
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+sometimes only wearing their underwear and sometimes dying during their work.
+
+162
+00:11:04.940 --> 00:11:09.270
+However, not all of the reforms were benign, and in many cases,
+
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+caring, especially a very ostentatious, caring,
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+could become another form of oppression.
+
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+There were particular groups where the education of feeling,
+
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+where turning them into happy good citizen was not just a benign
+
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+endeavor, but was actually a means of oppression,
+
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+of legitimizing violence or colonial interventions.
+
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+There's one particular case that I want to look at further,
+
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+and this will be my next steps. Protestant missionaries.
+
+171
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+They're very eager to take up the idea that you could convert the
+
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+heart,
+
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+and when a group was going to China at the beginning of the 19th
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+century,
+
+175
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+they specifically argued that they wanted to cure the religious
+
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+apathy of non-Christians.
+
+177
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+So what I want to do next is looking at the dark sides,
+
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+the ambiguities of caring, compassion, and sympathy,
+
+179
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+because next to those who were forcefully converted to happiness,
+
+180
+00:12:11.330 --> 00:12:15.100
+they were also other groups, especially from the military,
+
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+who were just expected to never develop refined feelings and sympathy.
+
+182
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+In these cases, caring and compassion becomes very ambiguous,
+
+183
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+not only because iteg legitimizes interventions,
+
+184
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+but also because it becomes a privilege that is only granted to some,
+
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+but not to others.
+
+186
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+One of the hardest things is actually to let ambiguity stand
+
+187
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+and to accept that there is no need stories.
+
+188
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+So it's not just that I am in the future, will be researching the dark sides,
+
+189
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+but I also need to learn that some of the ambiguities,
+
+190
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+some of the difficulties of histories I can never solve.