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

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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,
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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,
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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.
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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.
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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.
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-I am employing something that could be called a cross sectorial approach,
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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
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-societies where it was, especially in the 18th century,
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-really impossible to disentangle politics from religion,
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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.
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-Many of the reforms that were initiated in the late 18th century would meet our
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-approval today.
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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,
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-sometimes only wearing their underwear and sometimes dying during their work.
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-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.
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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,
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-they specifically argued that they wanted to cure the religious
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-apathy of non-Christians.
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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,
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-because next to those who were forcefully converted to happiness,
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-they were also other groups, especially from the military,
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-who were just expected to never develop refined feelings and sympathy.
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-In these cases, caring and compassion becomes very ambiguous,
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-not only because iteg legitimizes interventions,
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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.
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-One of the hardest things is actually to let ambiguity stand
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-and to accept that there is no need stories.
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-So it's not just that I am in the future, will be researching the dark sides,
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-but I also need to learn that some of the ambiguities,
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-some of the difficulties of histories I can never solve.