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Wonder is said to be a childish emotion. However, as adults, we experience it when gaping at something unexpectedly spectacular.
Adam Smith, an 18th-century moral philosopher, describes wonder as something new and singular that is presented, and memory cannot find any image that nearly resembles this unique appearance.
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The bodily symptoms of this strange appearance point to three dimensions:
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At the mild end of this emotion, we talk about things being marvelous. More intense emotions might be described as astonishing. The extreme of this experiences is met with expressions of awe.
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Science, religion, and art are unified in wonder. Each engages our sense, draws out curiosity, and instills reverence.
They are all uniquely human institutions and reflect the cultural maturation of our species. They are inventions for feeding the appetite that wonder excites in us, generating creativity and enduring inquiry.
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People have always known about dinosaurs but called them by different names.
Children's attraction to dinosaurs suggests that the giant creatures appeal to something innate in the human psyche.
A simple explanation is that images of dinosaurs convey the excitement of danger while posing no real threat. From a child's point of view, dinosaurs are very old and very big, just like grown-ups.
By inspiring fantasy in children, dinosaurs can reduce a child's feeling of helplessness. Unlike the power of adults of assertive peers, dinosaur power is under a child's thumb.
Dinosaurs appeal to a Victorian sort of "childhood wonder," emerging spontaneously in children, with little adult encouragement.
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A museum is a place and an institution that collects, maintains and interprets valuable articles of human history and nature and makes them available for viewing to the general public.
Over time, museums expanded to accommodate different types of artefacts.
There are now open-air museums that have preserved buildings as objects, ecomuseums, virtual museums, history museums, maritime, military and war museums, and many more.
The knowledge of our thoughts can be effortless and instantaneous. Other times, our thoughts are obscure and we must work hard to gain clarity.
Trying to understand the process of turning t...
To succeed in articulation, we need to chisel away at imprecise words, while guarding against words that would blur what we think.
We often discover what we think by reflecting on what we find ourselves saying. Immediately articulating our thoughts can also come out of us as buzzwords that might hardly reflect what we think at all. (eg, 'What a mess!') These words could come as a result of habit and obscure your thoughts even from yourself.
The careful searching for words we need stands in tension with the ignorance we hope it will remedy. The clarity we want seems to consist in the knowledge that we're thinking some specific thought.
Jean-Paul Sartre touched on this paradox when he stated: "This is indeed what linguists and psychologists have perceived … they believed that they discovered a circle in the formulation of speaking, for in order to speak it is necessary to know one's thought. But how can we know this thought as a reality made explicit and fixed in concepts except precisely by speaking it?"