.jpg)
092213 (Sunday) - Penny for your thoughts and FREE for SHARING - by Crystal
Browsing through fb friends' posts, I found an article- reposted in the middle of this writing (some readers might need a translator) reminding me of C. Wright Mills' classic notion of - "It is a quality of mind that seems most dramatically to promise an understanding of the intimate realities of ourselves in connection with larger social realities" , and "to be aware of the idea of social structure and to use it with sensibility is to be capable of tracing such linkages among a great variety of milieux" (Sociological Imagination, 1959). Based on this association, I posted a couple of comments on this fb friend's post.
I used to think that the emphasis of individualism in the contemporary American society would be a major contributor to the difficulty of comprehending the abstract social forces (Mills used Sociological Imagination as a mental capacity/tool) that connected the individual conditions to the bigger society. Then I rethink the stereotype toward most Asians who tend to be associated with Collectivism that makes me ruminating the way I grew up and learned the very conventional Confucian ethic codes which, in fact, were starkly individualistic- in disguise, hidden under the not-so-well defined collectivism (or Collective-individualism??).
This type of collectivism can be referred to the importance of the kinship system providing interdependence within blood ties or via nuptial relationship to ensure the clan's survival. Government or authority was a vague notion to the mass of peasants except during paying the royal taxes or the hazard of the war time. Individuals took on the master role to determine his destiny within the family/clan to assume all the personal responsibilities.
Why does the myth of "meritocracy" seem such a prevalent belief deeply rooted in these modes of individualistic, laissez faire, or the semi-anarchist societies - as you can see in the following posted article and numerous other similar writings whether in the East or the West, academic or non-academic publications? Perhaps, sociological imagination is a structured luxury and/or a manufactured forbidden Apple??
In sociology, "meritocracy" often refers to social stratification based on personal merit, no more and no less. A general measure of merit is based on a person's performance on his/her most important tasks. To increase meritocracy, societies expand equality of opportunity and inform people to expect unequal rewards based on personal efforts/merits. But it seems that a pure meritocracy rarely exists, just as it is hard to find a 100% self-made man/woman. Nevertheless, in reality, people may be perplexed if not self-made, then who made it, or better to deny, downplay, or ignore it, if it does exist something beyond individual endeavors (yes, in positive and negative ways. Will repeat in the next sections)?
It is hard to imagine that how people are born into is just as significant as how people thrive for, even there is no intention to downplay individual's choice and responsibilities. Ascribed statuses (assumed by birth or involuntarily take on, such as race/ethnicity, gender, class, sexual orientation, nationality/geographical locations, disabilities...etc, which affect people's life chances in positive or negative ways) and achieved statuses (by birth and earned by voluntary efforts, again, in both positive and negative ways), interplay onto each individual throughout his/her life span affected by past generations and affecting generations to come (e.g., the inter-generational social mobility or cultural capitals), which is similar to the concepts of 命 (ascribed) and 運 (achieved, luck and opportunities) - personal endeavors as necessary requirements need to meet with other conditions which are beyond one's own efforts as the sufficient factors to make a case!
A pure meritocracy may exclude all the pushing down and pulling up social forces beyond one's control that affects one's life journey in thriving or failing. Without the sociological imagination to connecting individual to society, the ascribed conditions tend to fade into invisible realm to standout the achieved (both positive and negative ways) conditions attributed to individual's efforts or failure. In the end, the institutionalized status quo may suppress the vitality of social change, which leads to a debilitated state.
Rewarding the individual's success is an important part of the extrinsic motivations, no matter how much one is ascribed and/or achieved in the past, present and future life. But what it counts is the intrinsic motivation which might need to be inspired by the greater-than-self motif - such as an adage says in the Western societies : Those who are given more shall/will give back even more (from the King James, or Matthew 13:12 ?) which is practically - equivalent to what we learned from the Eastern cultures -既予為人己愈有, 既欲予人己愈多-the more one gives, the more one has (Lao Tzu); 人能 一之, 己十之 - if others can do 1%, you will contribute 9% more to ignore the credits (Dr. Sun Yet-sen); and 慈,儉,不敢天下先 -Be benevolent, self-disciplined and humble (Lao Tzu, again), 慈悲喜捨-be kind, compassionate, joyful, and generous (the Buddha) ... and so on.
This could be a base for an invisible (cosmic :P??) justice, which might gear toward pushing the policy making more often to enact the institutional/man-made justice for all even without "intending for leveling the playing field"!!- a penny for your thoughts.
The following article (some readers might need a translator) connotes the accolades bestowed to students of Harvard University (surely, and the rest of the elite colleges) whose academic endeavor and success were mainly treated or perceived as an independent event of individuals efforts/merits.
Though generally speaking, the prestigious academic institutions produce high learning outcomes and successful scholars, my comments provided a plain sociological eye to relate the concept of meritocracy to a bigger invisible social force- social class at the end of the following original post.
習近平的女兒現在哈佛，習主席上任後想讓她回國讀書，但被女兒堅定拒絕了。為什麼呢？ （文章很長，看下去會受益）
她說， 哈佛校園裡，從不見華貴服飾，不見LV包，不見化妝，不見著名牌的教授學生，不見豪車接美女，不見晃裡晃蕩，只有匆匆的腳步，堅實地寫下人生的起步。哈佛不是神話，是一個證明，人的意志、精神、抱負、理想的證明。
日前，兩張美國哈佛大學圖書館凌晨四點多學生仍在學習的照片，在網上迅速傳播。凌晨四點的哈佛大學圖書館裡，燈火通明，座無虛席……圖片配文這樣寫道：哈佛是一種象徵。人到底有怎樣的發揮潛力？人的意志，人的才情，人的理想，為什麼在哈佛能兌現？
哈佛的餐廳，很難聽到說話的聲音，每個學生端著比薩可樂坐下後，往往邊吃邊看書或是邊做筆記。沒見過哪個學生光吃不讀的，更沒見過哪個學生邊吃邊閒聊的。感覺哈佛的餐廳不過是一個可以吃東西的圖書館，是哈佛正宗100個圖書館之外的另類圖書館。哈佛的醫院，同樣的寧靜，同樣的不管有多少在候診的人也無一人說話，無一人不在閱讀或記錄。醫院仍是圖書館的延伸。於是，哈佛產生的諾貝爾獎得主有33位，美國總統有7位。
央視《世界著名大學》製片人謝娟曾帶攝製組到哈佛大學採訪。她告訴記者：我們到哈佛大學時，是半夜兩點，可讓我們驚訝的是，整個校園當時是燈火通明的，那是一個不夜城。
餐廳裡、圖書館裡、教室裡還有很多學生在看書，那種強烈的學習氣氛一下子就感染了我們。在哈佛，學生的學習是不分白天和黑夜的。那時，我才知道，在美國，在哈佛這樣的名校，學生的壓力是很大的。在哈佛，隨處可以看到睡覺的人，甚至在食堂的長椅上也有人在睡。而旁邊來來往往就餐的人並不覺得稀奇，因為他們知道這些倒頭就睡的人實在是太累了。在哈佛，我們見到最多的就是學生一邊啃著麵包一邊忘我地在看書。
在哈佛採訪，感受最深的是，哈佛學生學的太苦了，但是他們明顯也是樂在其中。是什麼讓哈佛的學生能以苦為樂呢？我的體會是，他們對所學領域的強烈興趣，還有就是哈佛學生心中燃燒的要在未來承擔重要責任的使命感。從這些學生身上，你能感到他們生命的能量在這裡被激發了出來。
謝娟說，在哈佛學習的一個北大女孩跟我說，哈佛的本科生，每學期至少要選修4門課，一年是8門課，4年之內修滿32門課並通過考試才可以畢業。一般而言，學校都要求本科生在入校後的頭兩年內完成核心課程的學習，第三年開始進入主修專業課程的學習。只有最聰明的天才學生可以在兩三年內讀完這32門課，一般的學生光應付4門課就已經忙得頭暈腦漲了，因為在課堂上教授們講的飛快，不管你聽得懂聽不懂，課下又留下一大堆閱讀材料，讀不完你根本就完成不了作業。
北大女孩說，我在這裡一個星期的閱讀量是我在北大一年的閱讀量，而且，在哈佛的作業量要求很大。她說，我們課後要花很多時間看書，預習案例。每堂課都需要提前做大量的準備，課前準備充分了，上課時才能在課堂上和別人交流，貢獻你的個人思想，才能和大家一起學習，否則，你是無法融入到課堂的教學中的。當每個學生都投入了時間認真準備了，才可以快速推進課堂討論的進程，而之前如果不讀那麼多的書，你就無法參加到課堂討論之中。
謝娟說，哈佛學生的學習壓力也來自學校的淘汰機制。哈佛平均每年有大約20%的學生會因為考試不及格或者修不滿學分而休學或退學，而且淘汰的20%的學生的考評並不是學期末才完成。每堂課都要記錄發言成績，平均占到總成績的50%，這就要求學生均勻用力、不能放鬆。
採訪哈佛大學終身教授丘成桐教授時，他說：中國大學生的大學生活太輕鬆了，我們總是說，中國的孩子為了高考受了多少苦，其實，在美國一些著名的中學裡，高中的學習同樣是很苦的。我的孩子上中學的時候，也經常學到半夜。在美國，隨著年齡的增長，一點點加大學習的任務。到了大學時是最苦的，所有的精英教育全都必須是吃苦的。而中國的孩子到了大學，卻一下子放鬆下來了。他們放鬆的4年，恰好是美國大學生最勤奮的4年，積蓄人生能量的黃金4年。所以，美國的高科技人才一直是世界最多的。謝娟說，我也有同感，我們也對國內的一些重點大學進行了採訪，但卻很難感受到哈佛那樣的學習氣氛和探究氛圍。謝娟非常感慨地說，到了哈佛，你才知道真正的精英並不是天才，都是要付出更多努力的人。
說到中美大學生的比較，謝娟說，我有很深的感觸。我們的學生缺少吃苦的精神。我們的家長和學生認為高考前是最苦的，我們講的寒窗苦讀，很多時候是被動的苦，帶著功利的苦，而不是在其中有過濃厚的興趣。不少大學生經過高考的“獨木橋”後，開始在大學校園裡舒舒服服地等著畢業，上課想逃就逃；考試臨時抱佛腳。甚至有些家長也是從小灌輸給孩子這種思想，讓孩子認為，所有的學習都是為了高考。於是，高考結束，學習變得不再重要。而在美國大學，尤其是精英云集的大學所要付出的苦是我們想像不到的。在哈佛，征服學習是每個人的口號。要想變得強大就需要學習得更多，為此哈佛的課程安排多而且緊張。其目的是幫助學生提高批判性思維能力和想像力，學會發現和鑑別事實真相，堅持對事物進行嚴謹的分析，能夠理性、歷史地認識現實問題和道德問題。另外，練就長時間超負荷學習的毅力。
當美國大學生帶著濃厚的興趣，積聚能量為步入社會工作做準備的時候，身為中國的大學生卻長長地舒了口氣，覺得我終於可以好好休息休息了。中國式的教育讓學生在高考前“用力”過猛，在該儲備能力的階段不僅沒有積蓄能量，而是大量消耗了這種能量。其根源還在於我們的基礎教育。
美國小學是知識的吝嗇鬼，嚴格限制孩子得到知識的數量，一個月只允許孩子得到一個知識，孩子每得到一個知識都需要付出很多的汗水和辛苦。在這個過程中，動手、思考和感悟比知識本身更重要，孩子對知識總是有渴望的感覺。而中國的小學教育是一個貪婪鬼，把知識當成了免費的黃金珠寶。中國教育者不知道知識與智慧的關係，總是讓孩子直接得到越來越多的知識。美國教育的聰明就在於：先讓孩子去感悟，去思考，然後得到知識，這個時候知識就變成了智慧。由於開始的時候，知識都特別簡單，比較容易得到感悟，知識也就容易變成智慧。智慧其實就是我們常說的創造力。學習有三個階段：感性認識——感悟——知識，知識是學習的最高階段。美國教育讓孩子走完三個 階段，才能得到知識；中國教育是讓孩子通過感性認識得到知識，或者直接得到知識。美國教育一個月的知識量只相當於中國教育一天的知識量。相差29天，這29天就是感悟的時間。美國教育通過讓孩子感悟比中國教育多產生了一個東西：智慧。美國學生比中國學生多產生了一個東西：創新能力。在高中時期，美國學校培養的是自主學習的習慣。而比較中國，中國的高中是老師填鴨式學習，讓學生習慣了依賴。能力、習慣上的差距，讓中國學生與美國學生在大學選擇了不同的生活方式和態度。
哈佛的學生說，在哈佛學習強度大，睡眠很少，有在煉獄的感覺，對意志是一個很大的挑戰。但是如果挺過去，以後再大的困難也就能夠克服了。而中國大學生認為，終於擺脫束縛，可以想幹什麼，就乾什麼了。於是，把大多時間用在了學習以外的事情上。我們在最該學習的時候斷檔了，這就注定了，我們的大學生被甩得越來越遠。
在哈佛，教授們會時常提醒學生們要做好時間管理。在人生的道路上，你停步不前，但有人卻在拼命趕路。也許當你站立的時候，他還在你的後面向前追趕，但當你再一回望時，已看不到他的身影了，因為，他已經跑到你的前面了，需要你來追趕他了。所以，你不能停步，你要不斷向前，不斷超越。成功與安逸是不可兼得的，選擇了其一，就必定放棄另一個結局。今天不努力，明天必定遭罪。哈佛告訴它的學生：學習時的痛苦是暫時的，未學到的痛苦是終生的。
哈佛沒有高樓大廈，只有新英格蘭的紅磚牆。即使諾貝爾獎獲得者也不過在校園有一個決不起眼的停車位。畢竟哈佛最起眼的是100座圖書館，尤其是一個個像圖書館那樣的人，或者說，一個人就是一座圖書館。哈佛或哈佛人是不需要任何包裝的。
有人稱史華慈是哈佛的一位類似東方的大儒，在他動過癌症手術的82歲高齡的時候，依然天天早上按時去辦公室工作，即使有時要倒下。而他辦公室裡掛大衣的兩個衣架，竟是用鐵絲胡亂纏繞而成的。某教授對學生說，你學我這門課，你就一天只能睡兩小時。學生想，那麼，我學四門課，我就沒有睡眠時間了，我就得倒貼睡眠時間了。哈佛的博士生，可能每3天要啃下一本大書，每本幾百頁，還要交上閱讀報告。哈佛過橋便是波士頓，前人類學系主任張光直在哈佛讀博士那幾年，沒有上過橋沒有去過波士頓。
哈佛學生或是哈佛教授，首先不是一份榮譽，而是一種證明。人到底可以有怎樣的意志力，人到底可能有怎樣的發揮潛力？一一哈佛告訴你。哈佛是一種象徵，最高智慧的象徵，最高學府的象徵。哈佛圖書館牆上的訓言似乎已經給出了答案。短短數語，引發深思，給人啟迪。
哈佛圖書館牆壁訓言：
1、此刻打盹，你將做夢；此刻學習，你將圓夢。 （This moment will nap, you will have a dream; But this moment study,you will interpret a dream. ）
2、我荒廢的今日，正是昨日殞身之人祈求的明日。 （I leave uncultivated today, was precisely yesterday perishes tomorrow which person of the body implored.）
3、覺得為時已晚的時候，恰恰是最早的時候。 （Thought is already is late, exactly is the earliest time.）
4、勿將今日之事拖到明日。 （Not matter of the today will drag tomorrow. ）
5、學習時的苦痛是暫時的，未學到的痛苦是終生的。 （Time the study pain is temporary, has not learned the pain is life-long. ）
6、學習不是缺乏時間，而是缺乏努力。 （Studies this matter, lacks the time, but is lacks diligently.）
7、幸福或許不排名次，但成功必排名次。 （Perhaps happiness does not arrange the position, but succeeds must arrange the position. ）
8、學習並不是人生的全部。但既然連人生的一部分也無法征服，還能做什麼呢？ （The study certainly is not the life complete. But, since continually life part of-studies also is unable to conquer, what but also can make?）
9、請享受無法迴避的痛苦。 （Please enjoy the pain which is unable to avoid.）
10、只有比別人更早、更勤奮地努力，才能嚐到成功的滋味。 （only has compared to the others early, diligently diligently, can feel the successful taste.）
11、誰也不能隨隨便便成功，它來自徹底的自我管理和毅力。 （Nobody can casually succeed, it comes from the thorough self-control and the will. ）'
太震撼了。反思我们的教育吧!
您的老朋友鄭丞宏與您分享 & 共勉之2013.08.13
Top of Form
Crystal Huang Here, the name-brand private/expensive elite universities, generally speaking, are the cradle for cultivating the future politic-economic, or perhaps socio-cultural leaders. They tend to accept (more so, "recruit") the privileged class from the domestic and international well-off or power-elite families (you might have heard off such thing as the Legacy Admission Policy). Youngsters from the working class or socioeconomic disadvantaged strata have to work 2 or 3 jobs to pay their tuitions and other cost and tend to attend local less expensive public school ( in particular, 2- year colleges for entry level occupations), while upper or middle-upper class students don't have such pressure or disadvantages. So as in Taiwan, I remember when I was in NTU, I had classmates who did not have to work to pay their tuition, or symbolically worked but parents would provide the major financial support. When I was in my junior and the first Girls' High schools, many of my classmates attended the cramming school after the regular classes (In fact, I was very envious of them, and even the more unspeakable part of the story was that after the school, I had to go to families that hired me to tutor their kids for some tiny income for my family - indeed I had been in double jeopardy in a senior high school of mine at that bitter-time, but now it has become a wonderful and sweet memory that I am fortunately to have and cherish it :)! ) Their parents could afford them to get extra drills and preparation to be competitive (including the current president).
Education per se, from one of its latent functions, is to reinforce the social stratification. Students come from the privileged background get more opportunities for the upward social mobility - standing on good shoulders, one sees farther.
Here are vivid examples - most of my students come from working class background or are the first generation to attend college. Socioeconomically they are far behind the elite class students. Usually they have to work multiple jobs and take care of families and attend schools (and be in the sick role more than those of other social strata). They tend to be exhausted or spread too thin- how can they do the nice things as mentioned in the above article??
Doesn't it sound like the a person dragging a 100 pounds of boulder to race against the other who is equipped with the best sport outfit?
We might romanticize that the academic success is based on individual's merits ( the myth of meritocracy) and ignore the social forces that benefit or disadvantage the individual's conditions - penny for your thoughts !
Crystal Huang 習近平的女兒現在哈佛??!! So as the youth from the Big families of Taiwan - as well. You could name more and more this type of rich, powerful families' youngsters, ready to take on more advantages and privileges to "embrace" and "lead" the world!! Conversely, kids from the underprivileged situation- learn or trained- to be led. Social class matters - invisible and powerful enough to overwhelm, even the most less fortunate yet tough and resilient ones.
Crystal Huang Feeling like adding one more comment: Rewarding the individual's success is an important part of the extrinsic motivations, no matter how much one is ascribed and/or achieved in the past, present and future life. But what it counts is the intrinsic motivations which might need to be inspired by the greater-than-self motif - such as an adage says in the Western societies : Those who are given more shall/will give back even more (from the King James, or Matthew 13:12 ?) which is practically - equivalent to what we learned from the Eastern culture -既予為人己愈有, 既欲予人己愈多 (Lao Tzu); 人能 一之, 己十之 (Dr. Sun Yet-sen); and 慈,儉,不敢天下先 (Lao Tzu, again), 慈悲喜捨 (the Buddha) ... and so on. This could be a base of an invisible justice for all - just a penny for your thoughts.
