Read Creating a Commonplace Book (CPB) by Colleen E. KennedyColleen E. Kennedy
During the sixteenth and seventeenth centuries, one of the most important tools of a reader or writer was a commonplace book (CPB). Peter Beal, leading expert on English manuscript studies, defines a commonplace book as “a manuscript book in which quotations or passages from reading matter, precepts, proverbs and aphorisms, useful rhetorical figures or exemplary phrasing, words and ideas, or other notes and memoranda are entered for ready reference under general subject headings.” Your sources can include, first and foremost, the assigned readings and supplementary materials, as well as any other useful texts you come across. I encourage you to supplement CPB entries with extra-curricular material: quotations from readings for other classes, lyrics from songs, lines from movies, tweets with relevant hashtags, an occasional quotation from a classmate during discussion, etc. These extra-curricular commonplace passages, however, are in addition to and not in place of the required passages as described below.
I love this outline/syllabus for creating a commonplace book (as a potential replacement for a term paper).

I’d be curious to see those who are using as a social annotation tool in coursework utilize this outline (or similar ones) in combination with their annotation practices.

Curating one’s annotations and placing them into a commonplace book or zettelkasten would be a fantastic rhetorical exercise to extend the value of one’s notes and ideas.

Replied to How to remember more of what you read by Aaron DavisAaron Davis (Read Write Collect)
Across a series of posts (1,2,3), Steve Brophy explains his use of Roam Research and the Zettelkasten methodology to develop a deeper dialogue with what he reads. This is broken up into three steps, the initial capturing of ‘fleeting notes‘, rewriting the text in our own words as ‘Literature N...
Some useful looking links here. Thanks Aaron.

I’ve been digging deeper and deeper into some of the topics and sub-topics.

The biggest problem I’ve seen thus far is a lot of wanna-be experts and influencers (especially within the Roam Research space) touching on the very surface of problem. I’ve seen more interesting and serious people within the Obsidian community sharing their personal practices and finding pieces of that useful.

The second issue may be that different things work somewhat differently for different people, none of whom are using the same tools or even general systems. Not all of them have the same end goals either. Part of the key is finding something useful that works for you or modifying something slowly over time to get it to work for you.

At the end of the day your website holds the true answer: read, write, respond (along with the implied “repeat” at the end).

One of the best and most thorough prescriptions I’ve seen is Sönke Ahrens’ book which he’s written after several years of using and researching a few particular systems.

I’ve been finding some useful tidbits from my own experience and research into the history of note taking and commonplace book traditions. The memory portion intrigues me a lot as well as I’ve done quite a lot of research into historical methods of mnemonics and memory traditions. Naturally the ancient Greeks had most of this all down within the topic of rhetoric, but culturally we seem to have unbundled and lost a lot of our own traditions with changes in our educational system over time.

Watched Lecture 4 of 24: Augustine's Pagan and Christian Audience by Charles Mathewes from The City of God (Books That Matter) | The Great Courses
Before delving into the text of The City of God, Professor Mathewes sets the stage with some context about the many audiences that Augustine was writing for, as well as the arguments against Christians that he was confronting. See how Augustine co-opted Roman notions of city" and "glory" and applied them to his divine purpose."
A fascinating lecture about the word City of the title and the first word of the book with a tad about the rest of the first sentence!

Expanding Ekphrasis to the Broader Field of Mnemotechny: or How the Shield of Achilles Relates to a Towel, Car, and Water Buffalo

If Lynne Kelly‘s thesis about the methods of memory used by indigenous peoples is correct, and I strongly believe it is, then the concept of ekphrasis as illustrated in the description of the Shield of Achilles in Homer’s Iliad (Book 18, lines 478–608) is far more useful than we may have previously known. I strongly suspect that Achilles’ Shield is an early sung version of a memory palace to which were once attached other (now lost) memories from Bronze Age Greece.

The word ekphrasis, or ecphrasis, comes from the Greek for the description of a work of art produced as a rhetorical exercise, often used in the adjectival form ekphrastic.—Wikipedia

While many may consider this example of Homer’s to be the first instance of ekphrasis within literature (primarily because it specifically depicts an artwork, which is part of the more formal definition of the word), I would posit that even earlier descriptions in the Iliad itself which go into great detail about individuals and their methods of death are also included in a broader conception of ekphrasis. This larger ekphrasis subsumes all of these descriptions in an tradition of orality as being portions of ancient memory palaces within a broader field of mnemotechny. I imagine that these graphic, bloody, and larger-than-life depictions of death not only encoded the names and ideas of the original people/ancestors, but they were also quite likely to have had additional layers of memory encoded (or attached) to them as well. Here I’m suggesting that while an actual shield may or may not have originally existed that even once the physical shield or other object is gone or lost that the remembered story of the shield still provides a memory palace to which other ideas can be attached.

(I’ll remind the forgetful reader than mnemotechny grows out of the ancient art of rhetoric as envisioned in Rhetorica ad Herennium, and thus the use of ekphrasis as a rhetorical device implicitly subsumes the idea of memory, though most modern readers may not have that association.)

Later versions of ekphrasis in post-literate history may have been more about the arts themselves and related references and commentary (example: Keats’ Ode on a Grecian Urn), but I have a strong feeling that this idea’s original incarnation was more closely related to early memory methods at the border of oral and literate societies.

In other words, ancient performers, poets, etc. may have created their own memory palaces by which they were able to remember long stories like the Iliad, but what is to say that these stories themselves weren’t in turn memory palaces to the listeners themselves? I myself have previously used the plot and portions of the movie Fletch as a meta memory palace in just this way. As the result of ritualistic semi-annual re-watchings of classic and engaging movies like this, I can dramatically expand my collection of memory palaces. The best part is that while my exterior physical location may change, classics movies will always stay the same. And in a different framing, my memories of portions of history may also help me recall a plethora of famous movie quotes as well.

Can I borrow your towel? My car just hit a water buffalo.—Irwin M. Fletcher

📺 How to speak so that people want to listen | Julian Treasure | TED via YouTube

Watched How to speak so that people want to listen by Julian Treasure from TED via YouTube

Have you ever felt like you're talking, but nobody is listening? Here's Julian Treasure to help you fix that. As the sound expert demonstrates some useful vocal exercises and shares tips on how to speak with empathy, he offers his vision for a sonorous world of listening and understanding.