2163 본문읽기 15
카테고리 없음2023. 5. 13. 20:48
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2163-30
Sport can trigger an emotional response in its consumers of the kind rarely brought forth by other products. Imagine bank customers buying memorabilia to show loyalty to their bank, or consumers identifying so strongly with their car insurance company that they get a tattoo with its logo. We know that some sport followers are so passionate about players, teams and the sport itself that their interest borders on obsession. This addiction provides the emotional glue that binds fans to teams, and maintains loyalty even in the face of on-field failure. While most managers can only dream of having customers that are as passionate about their products as sport fans, the emotion triggered by sport can also have a negative impact. Sport's emotional intensity can mean that organisations have strong attachments to the past through nostalgia and club tradition. As a result, they may ignore efficiency, productivity and the need to respond quickly to changing market conditions. For example, a proposal to change club colours in order to project a more attractive image may be defeated because it breaks a link with tradition.
2163-31
The growth of academic disciplines and sub-disciplines, such as art history or palaeontology, and of particular figures such as the art critic, helped produce principles and practices for selecting and organizing what was worthy of keeping, though it remained a struggle. Moreover, as museums and universities drew further apart toward the end of the nineteenth century, and as the idea of objects as a highly valued route to knowing the world went into decline, collecting began to lose its status as a worthy intellectual pursuit, especially in the sciences. The really interesting and important aspects of science were increasingly those invisible to the naked eye, and the classification of things collected no longer promised to produce cutting-edge knowledge. The term "butterfly collecting" could come to be used with the adjective "mere" to indicate a pursuit of secondary academic status.
2163-32
Some of the most insightful work on information seeking emphasizes "strategic self-ignorance," understood as "the use of ignorance as an excuse to engage excessively in pleasurable activities that may be harmful to one's future self."The idea here is that if people are present-biased, they might avoid information that would make current activities less attractive ― perhaps because it would produce guilt or shame, perhaps because it would suggest an aggregate trade-off that would counsel against engaging in such activities. St. Augustine famously said, "God give me chastity ― tomorrow."Present-biased agents think: "Please let me know the risks ― tomorrow."Whenever people are thinking about engaging in an activity with short-term benefits but long-term costs, they might prefer to delay receipt of important information. The same point might hold about information that could make people sad or mad: "Please tell me what I need to know ― tomorrow."
2163-33
Concepts of nature are always cultural statements. This may not strike Europeans as much of an insight, for Europe's landscape is so much of a blend. But in the new worlds ― 'new' at least to Europeans ― the distinction appeared much clearer not only to European settlers and visitors but also to their descendants. For that reason, they had the fond conceit of primeval nature uncontrolled by human associations which could later find expression in an admiration for wilderness. Ecological relationships certainly have their own logic and in this sense 'nature' can be seen to have a self-regulating but not necessarily stable dynamic independent of human intervention. But the context for ecological interactions has increasingly been set by humanity. We may not determine how or what a lion eats but we certainly can regulate where the lion feeds.
2163-34
Emma Brindley has investigated the responses of European robins to the songs of neighbors and strangers. Despite the large and complex song repertoire of European robins, they were able to discriminate between the songs of neighbors and strangers. When they heard a tape recording of a stranger, they began to sing sooner, sang more songs, and overlapped their songs with the playback more often than they did on hearing a neighbor's song. As Brindley suggests, the overlapping of song may be an aggressive response. However, this difference in responding to neighbor versus stranger occurred only when the neighbor's song was played by a loudspeaker placed at the boundary between that neighbor's territory and the territory of the bird being tested. If the same neighbor's song was played at another boundary, one separating the territory of the test subject from another neighbor, it was treated as the call of a stranger. Not only does this result demonstrate that the robins associate locality with familiar songs, but it also shows that the choice of songs used in playback experiments
Sport can trigger an emotional response in its consumers of the kind rarely brought forth by other products. Imagine bank customers buying memorabilia to show loyalty to their bank, or consumers identifying so strongly with their car insurance company that they get a tattoo with its logo. We know that some sport followers are so passionate about players, teams and the sport itself that their interest borders on obsession. This addiction provides the emotional glue that binds fans to teams, and maintains loyalty even in the face of on-field failure. While most managers can only dream of having customers that are as passionate about their products as sport fans, the emotion triggered by sport can also have a negative impact. Sport's emotional intensity can mean that organisations have strong attachments to the past through nostalgia and club tradition. As a result, they may ignore efficiency, productivity and the need to respond quickly to changing market conditions. For example, a proposal to change club colours in order to project a more attractive image may be defeated because it breaks a link with tradition.
2163-31
The growth of academic disciplines and sub-disciplines, such as art history or palaeontology, and of particular figures such as the art critic, helped produce principles and practices for selecting and organizing what was worthy of keeping, though it remained a struggle. Moreover, as museums and universities drew further apart toward the end of the nineteenth century, and as the idea of objects as a highly valued route to knowing the world went into decline, collecting began to lose its status as a worthy intellectual pursuit, especially in the sciences. The really interesting and important aspects of science were increasingly those invisible to the naked eye, and the classification of things collected no longer promised to produce cutting-edge knowledge. The term "butterfly collecting" could come to be used with the adjective "mere" to indicate a pursuit of secondary academic status.
2163-32
Some of the most insightful work on information seeking emphasizes "strategic self-ignorance," understood as "the use of ignorance as an excuse to engage excessively in pleasurable activities that may be harmful to one's future self."The idea here is that if people are present-biased, they might avoid information that would make current activities less attractive ― perhaps because it would produce guilt or shame, perhaps because it would suggest an aggregate trade-off that would counsel against engaging in such activities. St. Augustine famously said, "God give me chastity ― tomorrow."Present-biased agents think: "Please let me know the risks ― tomorrow."Whenever people are thinking about engaging in an activity with short-term benefits but long-term costs, they might prefer to delay receipt of important information. The same point might hold about information that could make people sad or mad: "Please tell me what I need to know ― tomorrow."
2163-33
Concepts of nature are always cultural statements. This may not strike Europeans as much of an insight, for Europe's landscape is so much of a blend. But in the new worlds ― 'new' at least to Europeans ― the distinction appeared much clearer not only to European settlers and visitors but also to their descendants. For that reason, they had the fond conceit of primeval nature uncontrolled by human associations which could later find expression in an admiration for wilderness. Ecological relationships certainly have their own logic and in this sense 'nature' can be seen to have a self-regulating but not necessarily stable dynamic independent of human intervention. But the context for ecological interactions has increasingly been set by humanity. We may not determine how or what a lion eats but we certainly can regulate where the lion feeds.
2163-34
Emma Brindley has investigated the responses of European robins to the songs of neighbors and strangers. Despite the large and complex song repertoire of European robins, they were able to discriminate between the songs of neighbors and strangers. When they heard a tape recording of a stranger, they began to sing sooner, sang more songs, and overlapped their songs with the playback more often than they did on hearing a neighbor's song. As Brindley suggests, the overlapping of song may be an aggressive response. However, this difference in responding to neighbor versus stranger occurred only when the neighbor's song was played by a loudspeaker placed at the boundary between that neighbor's territory and the territory of the bird being tested. If the same neighbor's song was played at another boundary, one separating the territory of the test subject from another neighbor, it was treated as the call of a stranger. Not only does this result demonstrate that the robins associate locality with familiar songs, but it also shows that the choice of songs used in playback experiments
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