To Be Holistic

Xingyu Chen

In recent years, the traditional emphasis on academic achievements as the sole criterion for graduation has begun to change. Universities increasingly recognize the importance of non-academic achievements, which can nurture well-rounded graduates equipped to navigate the complexities of the modern world. In order to educate students to be holistic talents, universities should develop a non-academic standard for graduation.

Non-academic achievements, such as leadership, community service, and physical fitness, significantly contribute to students’ holistic development and can enhance their academic performance. According to the research from California State University, Sacramento, students participating in extracurricular activities not only achieved higher retention and graduation rates but also maintained superior GPAs. Theoretically speaking, participating in non-academic activities contributes to five measures, Behavioral Engagement, Cognitive Engagement, Conscientiousness, Self-efficacy, and Hope, which are positively correlated with academic success. These findings suggest that engagement in non-academic pursuits develops transferable skills that bolster academic performance.

In today’s rapidly changing job market, non-academic achievements are particularly responsive to emerging professional demands. Through extracurricular involvement, students often encounter real-world scenarios that mirror workplace challenges, which facilitates the acquisition of skills that traditional academic settings may overlook. For instance, many universities set up art organizations enabling students to organize events, and allowing them to gain practical experience in teamwork. At Shanghai Jiao Tong University, the Art Center empowers students to oversee gala events that cultivate creativity, communication, and collaboration, skills highly sought after in today’s workforce.

To effectively evaluate non-academic achievements, universities should implement diverse assessment methods that encourage student participation while retaining flexibility. According to the Interim Measures for the Administration of Student Volunteer Service, universities can track volunteer hours and categorize students as one to five-star volunteers. Those who have accumulated 100, 300, 600, 1,000, and 1,500 hours of service since the beginning of their college years are recognized as one to five-star volunteers respectively. By assigning grades based on the duration and quality of volunteer work, presentations, and other contributions, institutions can recognize non-academic endeavors as part of the graduation rating. This balanced evaluation would reflect both in-class and out-of-class performance, ensuring that the students meet comprehensive graduation standards.

In conclusion, integrating flexible non-academic graduation standards does not undermine academic rigor; instead, appropriate standards complement it. Such an approach equips students with the capability to face diverse challenges in their professional and personal lives, and fosters a balance between intellectual capability and emotional, physical, and social well-being. By validating both academic and non-academic achievements, universities can nurture graduates who are not only knowledgeable but also adaptable, responsible, and ready to thrive in society.

Gandhi’s Philosophy in Global Reflection

Feiyu Lin

Mohandas Karamchand Gandhi, generally recognized as India’s Father of the Nation, is a powerful symbol of world peace and justice. Gandhi, whom poet Rabindranath Tagore labeled “Mahatma” or “Great Soul,” founded the world-renowned theory of nonviolent resistance and civil disobedience. His ideas not only greatly influenced India’s independence battle, but they also spread globally through his philosophy’s primary concepts of nonviolence (Ahimsa), truth (Satya), and universal welfare (Sarvodaya). As noted in a report from “The Times of India” on October 2, 2024, on Gandhi’s birth anniversary, October 2, 2024: “Gandhi is a thought. Even if you want to criticize him, you have to first read him. He’s a philosopher. He was not just randomly naked on roads. There was a philosophy behind his actions.”(TOI Lifestyle Desk, 2024) These themes in his philosophy continue to inspire social movements and promote cultural awareness even now.

By comparing Gandhi’s writings and their interpretation in worldwide museum exhibitions, this article seeks to understand the key principles of Gandhi’s philosophy and their contemporary relevance. It explores how Gandhi’s ideas of nonviolence, truth, and peace are portrayed and discussed in exhibitions across the world, as well as their continued relevance in current culture, providing perspectives on how Gandhi’s ideology continues to influence issues of justice, cultural dialogue, and social transformation in the twenty-first century.

Mahatma Gandhi’s selected writings are significantly influenced by the intellectual, political, and moral challenges of his period, with a special emphasis on worker rights and unity in religion. Among the passages, the most important themes are nonviolence (Ahimsa), truth (Satya), and universal well-being (Sarvodaya). Truth (Satya) is the foundation of Gandhi’s philosophy, representing ultimate truth and guiding moral principles. According to Gandhi, “Truth is the very substance of the soul,” and the pursuit of truth is a spiritual mission that requires humility, bravery, and a dedication to justice (Mukherjee, 1917, p. 125). Truth, for Gandhi, was more than an intellectual concept, it was a real ideal that affected both personal and societal action. He argued that living truthfully requires honesty, self-discipline, and a consistent alignment of thought, word, and behavior. As for nonviolence, Gandhi declared, “Nonviolence is the supreme dharma. (Mukherjee, 1917, p. 126). It is love in the conscious state. This demonstrates how Gandhi decided to achieve truth via nonviolence (Ahimsa). He believed that while nonviolence promotes a sincere relationship with truth, violence distorts reality and creates an endless cycle of destruction and hatred. In order to practice “ahimsa”, people must actively oppose injustice with ethical courage and compassion. Through a number of significant acts throughout the Indian independence campaign, including the Salt March of 1930, his refusal to obey the Black Act of 1906 in South Africa, and the symbolic burning of British cotton garments made, Gandhi demonstrated the effectiveness of nonviolence. Finally, as collected in the book “The Penguin Gandhi Reader”, “It is our Kamadhenu. It brings good both to the satyagraha and his adversary. It is ever victorious.”(Mukherjee, 1917, p. 127)”Gandhi’s idea of a just society was known as Sarvodaya or universal welfare. It placed a strong emphasis on equality, simplicity, and spiritual development as a means of uplifting everyone, particularly those with limited resources. Sarvodaya advocated for decentralized, community-based welfare above centralized control and material excess in an effort to promote harmony.

Gandhi’s philosophy, in summary, unifies truth, nonviolence, Satyagraha, and Sarvodaya into a single framework, where truth serves as the cornerstone, nonviolence as the approach, Satyagraha as the practice, and Sarvodaya as the vision of a society changed. When taken as a whole, these ideas continue to motivate solutions for today’s pressing global issues, such as environmental problems, inequality, and violence.

Gandhi’s ideology of Ahimsa， Satya, and Sarvodaya has had a tremendous impact on world thought, well beyond its origins in the Indian independence struggle. Exhibitions throughout the world regard these concepts, highlighting their continuing significance and complexity. Nonviolence, for Gandhi, was more than passive conflict， it was an an active force for justice founded on love. Museums such as the International Red Cross Museum in Geneva and the Peace Museum in Tehran rethink this notion and demonstrate its relevance to contemporary conflicts. Similarly, Gandhi’s vision of truth as a universal value of justice, ethics, and spirituality is powerfully addressed in the Dandi Kutir Museum, which displays his deeds during the Salt March. These displays also critically examine Gandhi’s legacy, including both his accomplishments and issues, such as discussions over his racial beliefs. These places use interactive technology and immersive storytelling to encourage meditation on Gandhi’s ideals and their relevance to modern concerns of peace, justice, and social transformation.

To summarize, Gandhi’s philosophy has ongoing worldwide relevance, providing significant insights into truth, nonviolence, and universal well-being. Museums and literature play an important role in preserving and promoting his ideas. Gandhi’s ideals are still very important in tackling modern difficulties and promoting world peace.

Work Cited

Colagrossi, E. (n.d.). Gandhi and Peace in the Museums of the World (p. 97). https://doi.org/10.4324/9781003290896-7

Desk, T. L. (2024, October 2). Gandhi is a thought. Even if you want to criticize him, you have to first read him. The Times of India. https://timesofindia.indiatimes.com/life-style/relationships/soul-curry/gandhi-is-a-thought-even-if-you-want-to-criticize-him-you-have-to-first-read-him-/articleshow/113861085.cms

Parel, A. J. (Ed.). (1997). The Penguin Gandhi reader. Penguin Books.

Intellectual Leap with AI

In the past, when we had to collect information, we would need to go to the library, scour the high shelves, and shuffle through one volume after another. It could easily take ten days. Today, however, once we turn to an AI model, it will only take ten seconds for it to give us a solid answer. With its remarkable ability to collect, analyze, and process vast amounts of data, AI has the potential to enhance human cognitive abilities and increase the efficiency of learning and problem-solving. Thus, one of the most significant contributions of AI is in the realm of intellectual development, because AI boosts working efficiency and develops innovative education approach.

First of all, AI dramatically improves the efficiency of intellectual tasks. By automating repetitive processes like data input, analysis, and summarizing large volumes of text, AI allows individuals to dedicate more time to tackling complex cognitive challenges. For example, by handling repetitive calculations, AI enables researchers and students to focus on more critical aspects of their works, including hypothesis testing, experimenting and creative thinking. In this way, AI acts as a powerful complement to human intellect in that it frees up mental energy for higher-order tasks that require creativity and critical thinking.

Additionally, AI devises innovative approach in education that fosters intellectual development significantly. Platforms powered by AI are able to fully examine a student’s learning preferences, strong points, and shortcomings. Since students receive focused, tailored assistance in areas where they might struggle, this individualized approach encourages deeper engagement with the material. Furthermore, students are exposed to a wide range of problem-solving scenarios through AI-powered tools such as intelligent tutoring systems and virtual labs, which further stimulate their cognitive capacities. All things considered, AI is transforming education into a more dynamic and effective experience, fostering intellectual growth by adapting to the specific needs of each learner.

However, despite the benefits brought by AI, there is a danger of becoming overly dependent on it. If individuals rely too heavily on AI tools without developing their critical thinking and problem-solving skills, intellectual development may stagnate. AI can assist with data collection and analysis, but it cannot replace the creativity, intuition, and judgment that are intrinsic to human thought. Intellectual development requires more than just access to information—it requires the ability to synthesize and apply the information in meaningful ways.

In conclusion, by increasing efficiency and enabling more individualized teaching strategies, AI has the potential to significantly boost intellectual growth. However, striking the appropriate balance is significant to optimizing AI’s advantages for intellectual growth. By embracing AI as a supportive partner in the learning process, we can unlock new potential for human intellectual achievement.

Colonialism: Psychological Trauma and its Enduring Impact

Feiyu Lin

Frantz Fanon, a doctor, and revolutionary thinker, showed the serious psychological consequences of colonialism in his famous essay, “The Wretched of the Earth”. By researching real-life incidents from the Algerian War of Independence, Fanon investigated how colonial brutality caused severe psychological wounds in both the colonized and the colonizers. He said colonialism is more than just a system of material exploitation and oppression,  it is naturally violent and causes severe psychological trauma. Colonialism, by dehumanizing brutality and institutional oppression, inflicts long-term psychological scars on all participants, including both oppressors and victims (Fanon, On Violence). This paper will look at two particular case studies from “The Wretched of the Earth”, discussing how Fanon exploited mental illnesses to highlight colonialism’s essential abuse. Drawing on the central themes of the “On Violence” chapter, the study will investigate how colonialism damages mental health and its larger societal consequences. Finally, the debate will link Fanon’s insights to contemporary challenges such as societal prejudice and the psychological impacts of modern warfare, emphasizing the concepts’ enduring relevance and significance in today’s society.

One story that clearly depicts the psychological effect of colonial brutality is that of B, an Algerian National Liberation Front (FLN) member, and his wife. B’s wife endured horrific treatment, including sexual assault, while in control. Her mother encouraged her to tell her husband about the incidents. However, the discovery had a significant impact on their relationship. While in the Intensive Care B described his emotional detachment from his wife and said that efforts at closeness triggered vivid memories of her assault. He also ripped up a photograph of his little daughter, a conduct Fanon associated with deep-seated worries, maybe including unconscious anxiety. B struggled with internal turmoil, detached between gratitude for his wife’s bravery throughout the war—she went through immense suffering to protect him—and the guilt and sorrow this caused. Despite their decision to restart their lives together when Algeria attained independence, B was overcome by uncertainty, knowing that recovering from such profound pain would take time.

This instance demonstrates the gendered nature of violence, with women frequently experiencing separate and compounded types of suffering, such as sexual assault. It also exhibits intergenerational trauma, in which children carry emotional wounds from colonial brutality, continuing cycles of instability and hatred. Fanon underscores that challenging the colonial world is  “not a rational confrontation of viewpoints,” but an impassioned struggle deeply rooted in the colonized’s fundamental experience of oppression (Fanon, On Violence).

Another remarkable example he gives is of a French colonial police officer who demonstrates excessive paranoia and unrestrained aggressiveness. His violent outbursts target not just the colonized but also his own family, exposing profound emotional problems and moral struggles.  The officer’s anxiety originates from his duty as an enforcer of colonial power, which frequently involves using cruel interrogation tactics to retain control over the colonized people. Operating in a hostile atmosphere, he gets overwhelmed with distrust and dread, which exacerbates his aggressive impulses. His aggressiveness toward his family demonstrates how the systematic violence he commits outside affects his personal connections, showing the colonizer’s moral and psychological breakdown. Fanon uses this example to illustrate that colonial institutions harm both the oppressed and their oppressors. The practice of methodically taking over others undermines the colonists’ humanity. In this case, the officer’s anxiety and aggressiveness are symptoms of a deeper moral corruption caused by the colonial system. Fanon underlines that colonialism is a double-edged sword: it causes psychological suffering for the victims while deeply eroding the moral fabric of the colonizers(Fanon, On Violence). This instance illustrates Fanon’s primary thesis: colonialism is inevitably demeaning and damaging to everyone involved.

Fanon’s examination of colonial brutality in “The Wretched of the Earth” provides understanding on the psychological implications of the Israel-Palestine conflict. Similar to the colonial regimes Fanon criticizes, the ongoing violence in this region has a significant impact on both people and communities. Military operations, forcible evictions, and blockades create an atmosphere of widespread fear and instability, increasing psychological suffering. The impacts of displacement, loss, and generational trauma on Palestinians reflect Fanon’s description of dehumanization. Everyday experiences like humiliation at checkpoints, restricted movement, and home demolitions intensify emotions of helplessness and communal rage. These realities support Fanon’s claim that colonial aggression deprives people of their agency and identity.

A 2022 World Bank research indicated that more than half of adult Palestinians were depressed, with 71% in the Gaza Strip and 58% in the Israeli-occupied West Bank (Rajvanshi, 2024). These data demonstrate the severity of the mental health problems caused by systemic violence. Fanon’s idea of colonial violence as cyclical and self-perpetuating is relevant here, as the pain inflicted on Palestinians not only separates communities but also drives future conflict.

Frantz Fanon’s “The Wretched of the Eart” exposes the psychological damage of colonialism on both oppressors and victims. Through vivid case studies, he highlights systemic violence’s dehumanizing effects and its cyclical nature, and his insights remain relevant today, providing a framework to address modern conflicts and the enduring scars of oppression.

Work Cited

Fanon, F. (2004). The wretched of the earth (R. Philcox, Trans.; J.-P. Sartre & H. K. Bhabha, Commentary). Grove Press. (Original work published 1961).

Rajvanshi, A. (2024, February 27). The mental health toll of the war in Gaza. TIME. https://time.com/6835665/palestinian-mental-health-war-israel-hamas/