The temple and the image were made for Zeus from spoils, when Pisa was crushed in war by the Eleans,20 and with Pisa such of the subject peoples as conspired together with her. The image itself was wrought by Pheidias, as is testified by an inscription written under the feet of Zeus:– Pheidias, son of Charmides, an Athenian, made me. The temple is in the Doric style, and the outside has columns all around it. It is built of native stone. [5.10.3] Its height up to the pediment is sixty-eight feet, its breadth is ninety-five, its length two hundred and thirty. The architect was Libon, a native. The tiles are not of baked earth, but of Pentelic marble cut into the shape of tiles. The invention is said to be that of Byzes of Naxos, who they say made the images in Naxos on which is the inscription:–

After this stands an altar of Heracles surnamed Parastates (Assistant); there are also altars of the brothers of Heracles

Within the Altis there is also a sacred enclosure consecrated to Pelops, whom the Eleans as much prefer in honor above the heroes of Olympia as they prefer Zeus over the other gods. To the right of the entrance of the temple of Zeus, on the north side, lies the Pelopium. It is far enough removed from the temple for statues and other offerings to stand in the intervening space, and beginning at about the middle of the temple it extends as far as the rear chamber. It is surrounded by a stone fence, within which trees grow and statues have been dedicated.

. The god sits on a throne, and he is made of gold and ivory. On his head lies a garland which is a copy of olive shoots. In his right hand he carries a Victory, which, like the statue, is of ivory and gold; she wears a ribbon and – on her head – a garland. In the left hand of the god is a scepter, ornamented with every kind of metal, and the bird sitting on the scepter is the eagle. The sandals also of the god are of gold, as is likewise his robe. On the robe are embroidered figures of animals and the flowers of the lily.

What the Eleans call the pillar of Oenomaus is in the direction of the sanctuary of Zeus as you go from the great altar. On the left are four pillars with a roof on them, the whole constructed to protect a wooden pillar which has decayed through age, being for the most part held together by bands.

There is also a chest made of cedar, with figures on it, some of ivory, some of gold, others carved out of the cedar-wood itself. It was in this chest that Cypselus, the tyrant of Corinth, was hidden by his mother when the Bacchidae were anxious to discover him after his birth.

It remains after this for me to describe the temple of Hera and the noteworthy objects contained in it.

She was openly critical of the Supreme Court’s decision in Brown vs. Board of Education, which declared racial segregation of public schools unconstitutional. “When Brown comes out, her point is ‘I don’t want to have to force someone to associate with me,’” Strain says. Today she would probably be considered a libertarian.

“She is likely our earliest Black female ethnographic filmmaker,” says Strain, who also teaches documentary history at Wesleyan University.

Presidential Address at the Centenary Conference of the British Association for the Advancement of Science in 1931.

human-devised measures of time hold within them powerful political and economic forces they track people within the patterns of activity they become habituated to machine time measured and parceled out by industrial society

‘Running on Emptiness – The Pathology of Civilisation’John Zerzan (2002) All religions have problems with ‘unbelievers’, but that response is insignificant compared to their visceral hatred of ‘apostates’.

Basil Lanneau Gildersleeve, "Brief Mention," American Journal of Philology 20.1 (1899) 108-113 (at 108): With all our advance in scientific astronomy, the average modern man is not so familiar with the sky as was his antique brother, and some of the blunders in modern works of fiction that are scored from time to time in scientific journals would hardly have been possible for a ploughman of antiquity, not to say a sailor. The world needs every now and then a reminder that the modern head holds different things from the ancient brain-pan, not necessarily more.

Slack teams as well.

As British philosopher Galen Strawson recently put it, to imagine that one can travel from insensate matter to a being capable of discussing the existence of insensate matter in a mere two jumps is simply to make emergence do too much work.

emergentism. The argument here is that once a certain level of complexity is reached, there is a kind of qualitative leap where completely new sorts of physical laws can “emerge”—ones that are premised on, but cannot be reduced to, what came before.

But in the new full-blown capitalist version of evolution, where the drive for accumulation had no limits, life was no longer an end in itself, but a mere instrument for the propagation of DNA sequences—and so the very existence of play was something of a scandal.

To exercise one’s capacities to their fullest extent is to take pleasure in one’s own existence, and with sociable creatures, such pleasures are proportionally magnified when performed in company. From the Russian perspective, this does not need to be explained. It is simply what life is. We don’t have to explain why creatures desire to be alive. Life is an end in itself. And if what being alive actually consists of is having powers—to run, jump, fight, fly through the air—then surely the exercise of such powers as an end in itself does not have to be explained either. It’s just an extension of the same principle.

Kropotkin’s actual argument is far more interesting. Much of it, for instance, is concerned with how animal cooperation often has nothing to do with survival or reproduction, but is a form of pleasure in itself. “To take flight in flocks merely for pleasure is quite common among all sorts of birds,” he writes. Kropotkin multiplies examples of social play: pairs of vultures wheeling about for their own entertainment, hares so keen to box with other species that they occasionally (and unwisely) approach foxes, flocks of birds performing military-style maneuvers, bands of squirrels coming together for wrestling and similar games

Spencer, in turn, was struck by how much the forces driving natural selection in On the Origin of Species jibed with his own laissez-faire economic theories. Competition over resources, rational calculation of advantage, and the gradual extinction of the weak were taken to be the prime directives of the universe.

Since 2015 a digitalized card index of Greek functionwords in Coptic is available online (as part of the DDGCL)

Tami Gottschalk,

Sometimes, Isuspect, he copied his own words because he liked to copy: no one’scommonplace books could run to a million words—those are just theones that survive, in addition to a two-million-word Journal, andenormous quantities of other writing—without a sheer love of sittingwith pen in hand, a printed book and a blank page both open before

The moral vocabulary that climate activists and public health professionals use is not able to activate the moral and political imagination that effective ecological and health governance require. To respond to the recurring crises that are coming, the governance of complex societies must be able to reach the tap roots latent in their own moral ethos, politics, and motivational structures.

The freedom objection to effective climate governance says that we must make a tragic choice on behalf of freedom. We must choose the loss of some present and future lives in order to preserve a way of life, the lynchpins of which are individual freedom, private property, steep social and monetary inequality, economic growth, and energy-intensive production and consumption. Yet the lives some would choose to lose need not be lost if the right and the good—living up to the best in our humanity and being morally responsible—were seen in new ways.

our crisis in democracy—a system dominated by big money, special interests, and the “tyranny of me”—impact and morph into our crisis in sustainability.

May 19, 2004 #1 Hello everyone here at the forum. I want to thank everyone here for all of the helpful and informative advice on GTD. I am a beginner in the field of GTD and wish to give back some of what I have received. What is posted below is not much of tips-and-tricks I found it very helpful in understanding GTD. The paragraphs posted below are from the book Lila, by Robert Pirsig. Some of you may have read the book and some may have not. It’s an outstanding read on philosophy. Robert Pirsig wrote his philosophy using what David Allen does, basically getting everything out of his head. I found Robert Pirsigs writing on it fascinating and it gave me a wider perspective in using GTD. I hope you all enjoy it, and by all means check out the book, Lila: An Inquiry Into Morals. Thanks everyone. arthur

In summer 2010, Professor Peter Nagel of Bonn forwarded seven cardboard boxes full of lexicographical slips to the DDGLC office, which had been handed over to him in the early '90s by the late Professor Alexander Böhlig.

The original slips have been scanned and slotted into a database replicating the hierarchical structure of the original compilation. It is our pleasure to provide a new lexicographical tool to our colleagues in Coptology, Classical Studies, and Linguistics, and other interested parties.

The huge collection of lexicographical slips underlying this publication was produced in the '70s and '80s for Prof. Alexander Böhlig's loanword project at the University of Tuebingen.

it’s getting harder to engineer browser extensions well as web frontends become compiled artifacts that are ever further removed from their original source code

too much focus on the ‘indie’ (building complicated self-hosted everything-machines) and not enough on the ‘web’

That tends to be the biggest cop out excuse for libraries. Just do a major version release. The fact this library lies about the encodingis extremely problematic and causes numerous bugs. Any program currently using this library is already incorrect because of this behavior. Actually exposing the problem makes it easier for people to fix.

Agree, but we're stuck with API compatibility for a good while.

If it interests you, GPC lists phrases like dysgu ar gof. This page then gives the example, "Yn yr hen ddyddiau byddai pobl yn dysgu cerddi ar gof" - like saying "to learn by heart" in English.

There’s a caveat that we’re aware of—while Hydrogen and App developers only require one runtime (Node), Theme developers need two now: Ruby and Node.

Explaining benefits verification, prior authorization, and verification of pre-authorization processes

Sumerologists place the origins of the development of writing around 3300 bc in the pictograms associated with abstract marks representing numbers; ‘the writing system invented or developed … of a pictographic character; its signs were drawings’ and cuneiform gradually developed out of this, which ‘is a script, not a language’ (Van de Mieroop Reference Van de Mieroop1999, 10: our emphases).

We have proposed the existence of a notational system associated with an unambiguous animal subject, relating to biologically significant events informed by the ethological record, which allows us for the first time to understand a Palaeolithic notational system in its entirety. This utilized/allowed the function of ordinality (and, later, place value), which were revolutionary steps forward in information recording.

It seems fairly clear that the concern with sequences associated with birds was to convey the availability of eggs.

The sequences of dots/lines associated with animal images certainly meet the criteria for representing numbers: they are usually organized in registers that are horizontal relative to the image with which they appear to be associated, and are of regular (rather than random) size and spacing, akin to the notion of a Mental Number Line being central to the development of mathematical abilities (Brannon Reference Brannon2006; Dehaene et al. Reference Dehaene, Bossini and Giraux1993; Pinel et al. Reference Pinel, Piazza, Le Bihan and Dehaene2004; Previtali et al. Reference Previtali, Rinaldi and Girelli2011; Tang et al. Reference Tang, Ward and Butterworth2008).

These may occur on rock walls, but were commonly engraved onto robust bones since at least the beginning of the European Upper Palaeolithic and African Late Stone Age, where it is obvious they served as artificial memory systems (AMS) or external memory systems (EMS) to coin the terms used in Palaeolithic archaeology and cognitive science respectively, exosomatic devices in which number sense is clearly evident (for definitions see d’Errico Reference d'Errico1989; Reference d'Errico1995a,Reference d'Erricob; d'Errico & Cacho Reference d'Errico and Cacho1994; d'Errico et al. Reference d'Errico, Doyon and Colage2017; Hayden Reference Hayden2021).

For decades, the Zapatistas, usually via Subcomandante Marcos, sent out communique after communique to the world, poetically asking for solidarity. Surprisingly, the world responded, forming the alterglobalisation movement that called itself a ‘network of networks’ – a phrase also used at the time to describe the internet.

Shlomo Dov (Fritz) Goitein Archive | Language: Hebrew, English, German, Size: LargeShlomo Dov (Fritz) Goitein (1900-1985), educator, linguist, orientalist and scholar of Geniza.

Goitein referred to these materials, together with his photocopies of geniza fragments, as his “Geniza Lab.” He had adopted the “lab” concept from Fernand Braudel (1902–85), the great French historian of the Mediterranean, who ran a center in Paris that he and others referred to as a laboratoire de recherches historiques. Between 1954 and 1964, Braudel’s “lab” funded Goitein’s research on the Mediterranean.1

Then two things happened. Goitein had bequeathed his “geniza lab” of 26,000 index cards and thousands of transcriptions, translations and photocopies of fragments to the National Library of Israel (then the Jewish National and University Library). But Mark R. Cohen(link is external) and A. L. Udovitch(link is external) arranged for copies to be made and kept in Princeton. That was the birth of the Princeton Geniza Lab. 

When Goitein died in 1985, his paperswere sent to the National Library of Israel in Jerusalem, where his laboratorycan be accessed today.

the tragedy of the Commons is not so much that it's Commons per se but that it's a cooperation problem that he described I 00:01:48 think very clearly that environmental degradation is often a social dilemma is often a cooperation problem and be it a commons or not the regulatory structure 00:02:02 or the the social structure can vary but cooperation problems are are important however of course he said his famous line this paper is you know solution is mutual coercion mutually agreed upon and and so that's 00:02:18 institutions right so the solution is institutions and of course we have other people who have said that very clearly and with a lot of wonderful evidence to back it up Elinor Ostrom being at the 00:02:31 top of that list and and her work on common pool resources and contains this fantastic list of sort of key design 00:02:44 elements that have emerged from studying small-scale common pool resource communities and and these are these are factors that tend to make those communities more successful in managing 00:02:56 those resources sustainably so so that's great

the   true source of economic prosperity is not  financial capitalism investment in education   investment in the real economy in infrastructure  and you know when the in the middle of the 20th   century in the 1950s 1960s when the u.s had were  in a situation of economic dominance over the rest   00:54:32 of the world it was not through extreme financial  inequality except you know you had 19 percent top   income tax rate after roosevelt and but you had  a big educational advance as compared to you   know at that time you had a 90 percent of a court  would go to high school in the us in 1950s 1960s   at the same time it was 20  30 percent in germany or in   00:54:56 france or so and this was this educational  advance which made prosperity historically and and   and we seem to to have forgotten this uh you know  in the us following you know since the 1980s but   so we we have to manage to put this back on the on  this agenda but that's that's of course that's not   that's not easy

there are some sources of energy which  which create a negative value because of   00:48:39 of of global climate change and climate working  and warming and you know all the negative   external effect of using some energy so we have  some to make some of the energy uh sources just   illegal you know we have to keep some of the oil  in the ground we have to stop looking for new oil   and gas so you know so the solution to some of  the of the energy questions we have is just to to   00:49:04 to make illegal you know the use of certain energy  and to to to move to other energy so that's part   of the answer now if we if we have done that  and we deal with with energy that don't have the   the negative this much bigger negative impact  on mankind than their positive productive impact   then you know redistribution of wealth must be  about all forms of wealth you know whether it's   00:49:32 rent or energy or financial assets or i  was seeing you know we we need to have a   permanent circulation of wealth and power so you  know that's the way i i view you know taxation of   wealth is will be a permanent you know progressive  tax on net wealth which in effect will will will   wipe out all the biggest uh wealth right away you  know say up to 90 percent tax per year for you   00:49:59 know for for billionaires but among you know there  will still be some people who want 100 000 dollars   some people who earn 1 million or 2 million but  there will be a permanent circulation of wealth   holdings within within this limited uh wealth  gap that that will still exist and this should   be for all forms of wealth you know whether it's  land or housing or whatever whatever the origin

to get rid   of monopoly rent you have to return basic key  uh infrastructure to the public domain where   it was before 1980 so that uh basic needs can be  supplied at low prices not uh creating monopoly   for uh the one percent uh and i guess i'm saying  you have to realize that finance has used as well   00:25:12 to take over the economy and this has to  be reversed uh because uh once you have   uh wealth taking the form of uh claims uh  loans and claims on other people's debt   we'll count you up compound interest any rate of  interest is a doubling time and compound interest   is always going to grow faster than the economy's  real growth and the only way to prevent this isn't   00:25:37 simply to lower the interest rate which you've  done today 0.1 uh the only solution is to wipe out   the overall debts that are stopping economic  growth and these debts are the savings of the   one percent the good thing about cancelling debts  is you cancel the savings of the one percent   and as long as you leave these savings in  place there's not going to be a solution

he power of the creative industries to inspire movements was largely absent from high-level discussions on climate change, such as at COP (Conference of the Parties), or in communicating scientific findings, such as from the IPCC (Intergovernmental Panel on Climate Change).

it really all does 00:06:53 trace back to the start of our what we call civilization our civilization meaning Agriculture and then settlements and cities so prior to that we lived in approximate equilibrium with ecosystems

once we took 00:07:21 control of our food production a lot of things happen so suddenly we had Surplus we needed ways to store that Surplus we had settlements to stay close to our stores and the land that was producing our food we started 00:07:34 accumulating material possessions that led to hierarchies and systems to kind of preserve that status standing armies to protect those stores from 00:07:47 yourselves and other nearby populations it led to property rights this crazy idea that we can own the land and the property rights together with accumulation of material possessions led 00:08:02 to uh want a desire to continue that ownership into further generations and that led to patriarchy scheme which by the way got tied into our our religious 00:08:15 schemes and became monotheism so you have this great paternal um sort of overseer and then you know we had subjugation of humans and animals to do work for us led to all kinds of 00:08:27 ecological problems from Soul soil degradation habitat destruction um Extinction rates far above normal and all the rest all the things that we see today just sort of a connect the dot straight 00:08:40 from this idea of Agriculture so not now that we've kind of dialed up this rate of Destruction it's more obvious what the pattern is showing us which is that this initial impulse to control nature 00:08:54 was itself kind of a flawed um premise and consequential very consequential so since then we've actually been doubling down on that idea of control so that we keep trying 00:09:07 to control more and more but it's never going to be enough we're never going to be full Masters and so it's going to fail it's guaranteed to fail and unfortunately this system that we've constructed is so 00:09:21 huge that the failure is is almost by definition going to be spectacular and awful and lamentable because we just built it up so large

the possibility phenomenon is not a genuinely korean problem but a global problem that occurs primarily in the west. neurological diseases such as 00:14:20 exhaustion depression burnout or adhd determine the pathological landscape of many western countries today and korea is no exception 00:14:35 phenomenon particularly pronounced because the country has risen from a poorest agricultural country to a leading industrial nation in such a short time 00:14:47 this deep exhaustion and tiredness is certainly the price

Using a modified version of Köhler’s method, recent research has found that in 2015 drain from the South through unequal exchange amounted to $2.1 trillion (constant 2011 dollars), represented in Northern prices (Hickel et al., 2021). Köhler’s proxy approach is limited in several respects, however. It relies on PPP figures that do not adequately account for the comparatively high prices of Northern exports; it relies on GDP figures that are affected by the low prices of imports from the South; and it compares Southern exports to prices across whole economies, rather than to those of only traded goods. All of this leads to underestimating the scale of drain (see Hickel et al., 2021).

According to the conventional public narrative, colonial patterns of extraction ended with the withdrawal of colonial troops, flags and bureaucrats from the territories of the global South. Today, we are told, the world economy functions as a meritocracy: countries that have strong institutions, good markets, and a steadfast work ethic become rich and successful, while countries that lack these things, or which are hobbled by corruption and bad governance, remain poor. This assumption underpins dominant perspectives in the field of international development

agree on which content to exchange

DeWine said he has talked directly with the director and several members of the six-member Ohio Casino Control Commission, to which the legislature gave the job of regulating the fledgling industry.

The second tradition relating to the Sorek Valley tells of the Ark of theCovenant, which was kept in the Tabernacle at Shiloh in the Samaria Hillsand was sent with the Israelite army into battle against the Philistines.

Letters of Intent/Letters of Support

More news organizations will realize they are in the business of impact, not eyeballs

The game went on to be a minor hit in Japan, selling over 100,000 copies -- and was followed up by a Game Boy version which, thanks to Pokemon's popularity, sold over 300,000, launching the new franchise.

"It wasn't all that easy to apply the concept of living life in the countryside to a game design document," said Yasuhiro Wada, creator of the Harvest Moon franchise. Wada had moved to Tokyo after being brought up in the countryside. Though he had no interest in returning to that environment, he finally understood its advantages compared to the big city, and thus wanted to turn that experience into a game. The problem was that he didn't know how. "I needed to nail the player experience," said Wada, but he had a problem: "How do you express the game system of living while working?"

illusion of immediacy descartes was big on this one 01:21:51 and udio takara was big on this one in india that somehow i know my own mind my own states my own being immediately directly without anything standing in 01:22:04 between but i know only know other things through the mediation of my sensory apparatus and my sensory organs nobody thinks that when i look at an apple that that redness and sweetness are 01:22:18 immediately available to me we think they're mediated by my eyes and my visual faculty by light hitting my eyes causing stuff to happen on the back of my retina electrical stuff happening in my occipital cortex and i see the apple 01:22:31 that's a lot of mediation right and we think the same thing about every external object but then if i ask my own feelings my own thoughts my own emotions do i know those through the mediation of 01:22:44 something they think no i know them immediately because they're just part of me and we forget that we know them through the mediation of our introspective senses which are just as mediating just as subject to illusion as 01:22:57 any of our external senses um we get the illusion of agent causation something that augustine makes very plain in the western tradition the idea that somehow our actions as the notary public 01:23:11 suggested are uncaused are free and that there's a big difference between things that happen to us and things that we freely do forgetting that our actions are caused 01:23:23 by our desires and our beliefs and our desires and beliefs are caused by our emotions and our values and our and our va and all of that and that if our things were uncaused we'd be these weird 01:23:35 random objects but we think of ourselves as standing somehow outside of the causal nexus even if we know that that is simply insane there's an illusion of unity this idea 01:23:48 that myself is completely simple and singular even though my thoughts and my experiences and my sensations and my actions are plural but there's a unity behind that that there's no that this i 01:24:01 am exactly the same thing that i was when i began this lecture and we know that that's an illusion so these are all of the reasons to shed the self-illusion and why we think of the self-illusion as crazy 01:24:15 and that gets us through the second major part of what i wanted to do tonight

illusion of independence 01:02:25 part of what it is to be a self part of what it is to me this underlying transcendent atman is to be independent of the world standing against it acting on it but not being acted on by it 01:02:39 taking it as object but always being subject and so we get this illusion of independence and of transcendental freedom that really mistakes who we are and gives us very strange moral 01:02:51 attitudes of praise and blame and anger and pride and so forth

the self is like that the self is like thinking that there's 01:01:22 something that is really underlying the chariot or underlying the dollar that gives it its value and there are some very nasty consequences of the self-illusion of taking ourselves to be 01:01:34 selves

ernest becker has made a lot of is offered the same kind of argument which he calls terror management theory um shanti deva rather in the beginning of how to awaken uh how to lead an awakened 00:36:00 life talks about how terrified we are of death how terrified we are of being nothing how terrified we are what's going to happen after death becker doc talks about the same thing and shantideva 00:36:13 argues that in order to save ourselves from that terror what we do is we try to pause it make permanent and self safeguard this self becker does the same thing says we tend to reify ourselves as 00:36:24 a ball work um against terror to somehow manage our terror and but in any case self does seem the self illusion i think i think that idea is quite right by the way that the fear of death which is 00:36:36 deeply wired into us causes us to posit that self causes us to say hey maybe it can live forever maybe it can be reborn life after life after life maybe it can go to heaven things like that 00:36:48 but i also think the idea that affect is deeply related to our sense of self is really there shanti deva makes this point as well as does david hume um shanti deva uh points out that here's when you really decide you've got a self 00:37:02 it's when somebody insults you or hurts you right so somebody says garfield you idiot an and i immediately said wait a minute i'm a whole lot better than that how dare you talk to me like that i don't feel like my body's been 00:37:13 insulted i don't feel like my mind has been insulted i don't feel like my perceptions or sensations have been insulted i feel like i the thing that's got those things has been insulted and i want revenge at that point so that kind 00:37:27 of effect there or if you do something really cool like win the olympic gold medal in 100 meter sprint like i would love to do um with usain bolt's body um then you think when you're really proud of what you've done the pride 00:37:39 attaches not to my body not to my mind but to me so this idea that affect really brings up that sense of self i think is really important uh hume uh makes the same point in his treatise of human nature for those of 00:37:52 you who want to see this done in western philosophy he thinks that it's pride and shame that really bring up the idea of the self you know i mean when i'm ashamed of something that i'm done that i've done i'm not ashamed of my hand 00:38:04 that wrote badly i'm ashamed of me for having bad penmanship if i didn't give to a beggar i'm not ashamed that my mind did something wrong i'm ashamed that i did i was tight-fisted um and so the 00:38:16 idea that these and these aspects bring up the idea of self i think is very powerful and of course anger as i said earlier is another big one all of these involve egocentric attachment so it's when we're attached to things in a way that really fronts 00:38:29 our ego as the possessor then we find that we're positing that self and so this finishes the first of the three things i wanted to do this evening first was to convince you that you really do think yourself to explain what 00:38:42 that self is and to give some idea of why i think that you have why i think that you think that you have a self um no matter how much you might reject that idea on reflection

there is a difference between the 00:33:06 serpent and the elephant and that we do atavistically think that we are something other than our minds and bodies and i think that the serpent is real that is the serpent is the illusion illusory self that we need to get rid of 00:33:19 and so even if it's crazy to think that we are such a thing and when we say it out loud it sounds stupid and incoherent that doesn't stop us from believing it because we are stupid incoherent kinds 00:33:31 of beings wired for stupidity and incoherence with the task of somehow trying to unwire ourselves into something approaching inside

we we can know that the 00:26:37 illusion the mueller liar illusion is an illusion we can draw it ourselves a hundred times but knowing that doesn't make it go away and that's because that illusion is perceptual not conceptual it's a we're 00:26:51 absolutely wired to see things that way and it may well be that we are wired or badly wired um to see ourselves as selves instead of as persons

the important thing to point out is that when we think of the self this way the self isn't my body or my mind i don't take my body to be myself and 00:17:39 we're going to see that in a moment but i think of the self the target of this analysis the snake in the wall as the thing that has a body the thing that has a mind and of course if we were 00:17:50 operating in india and taking a doctrine of reincarnation or rebirth for granted we would think of it as the thing that in different lives appropriates different bodies and minds um and 00:18:02 but remains the same through those lives but if we're not in a kind of reincarnation and rebirth kind of mood um then we might think that it's just the thing that endures through our entire life while everything else 00:18:15 changes that is um the thing that was me when i was an itty-bitty baby when i was a young handsome guy when now that i'm an old guy um that it's there's something continuous there and we think of that as 00:18:28 the self

“There is no substitute for good decisions at the top—and no remedy for stupid ones.”

The polio-vaccine conspiracy theory has had direct consequences: Sixteen countries where polio had been eradicated have in recent months reported outbreaks of the disease – twelve in Africa (Benin, Botswana, Burkina Faso, Cameroon, Central African Republic, Chad, Ethiopia, Ghana, Guinea, Mali, Sudan, and Togo) and four in Asia (India, Indonesia, Saudi Arabia, and Yemen). Yemen has had the largest polio outbreak, with more than 83 cases since April. The WHO calls this "a major epidemic."

In anthropology, Verstehen has come to mean a systematic interpretive process in which an outside observer of a culture attempts to relate to it and understand others.

in the third section we're going to focus on the ethical implications of all of this because i think that's really important that's why we do this and then in the fourth part we'll be 00:10:51 talking about what life looks like as a person as opposed to a self and why we should take all of this very seriously

It’s fairly clear now that the current catalog process is too heavyweight. I hope we can move to a lighter workflow in the future that feels more like editing a wiki.

Vulnerable users increasingly felt the effects of Karl Popper's Paradox of Tolerance, that if we include in a more tolerant discussion those who are less tolerant, they will prevent the discussion from being fully open. (Thus, in Popper's view, some level of "intolerance towards intolerance" must be exercised even by the tolerant.)

the foundation on which we are building right now is seriously flawed and conducive of nothing but great waves of ennui, grief, dread, solastalgia, mourning, and melancholia. We must rapidly exit the Anthropocene with its non-sustainability, its perverse resilience, its authoritarianism, and its corrumpalism.

Dominance by powerful vested interests has also become characteristic of what is called democracy. Rule by the people (the demos) has become corrupted by rule (kratos) by the powerful and hence is no longer a democracy at all, but, properly speaking, an oligarchy or plutocracy. It’s worse than that; capitalism is now run by what can be technically called corruption. Corporations and oligarchs use their autocratic power and wealth to influence policy, manipulate public officials, and minimize regulation. It is this form of government that is blatant in most parts of the world but more powerful, if not more subtle, in the so-called advanced countries of the western world.

The concept of resilience has also been appropriated by forces committed to the status quo

Sustainability is inadequate as a concept

We propose that the stricter of the safe and just target ranges for each variable should define the safe and just corridor (Figure 2). Furthermore, we propose to identify a spread of safe and just targets corresponding to different physical risk tolerances and different understandings of environmental justice.

Human choices and actions could narrow or widen the safe and just corridor for human development. Considering the complex interactions, feedbacks, and non-linearities within and between societal activities and Earth system behavior, we need to advance beyond previous frameworks such as the “donut” (Raworth, 2018) to understand when “safe” and “just” ranges do and do not overlap.

cultural evolution can lead to genetic evolution. "The classic example is lactose tolerance," Waring told Live Science. "Drinking cow's milk began as a cultural trait that then drove the [genetic] evolution of a group of humans." In that case, cultural change preceded genetic change, not the other way around. 

9/8,3 Geist im Kasten? Zuschauer kommen. Sie bekommen alles zusehen, und nichts als das – wie beimPornofilm. Und entsprechend ist dieEnttäuschung.

Your story is familiar to many and I was in the same position as you until recently. It’s an example of people believing in the Collector’s Fallacy: https://zettelkasten.de/posts/collectors-fallacy/I’d recommend that article as a good reason for others to adopt the active approach of ZK, rather than the passive approach of collecting articles and mostly not reading them.

For those who can hear. When you name you divide. There is zero biblical precedent for naming a certain group of believers .... Identify with the body of Christ in your area .... We are exhorted to, "let there be no division among you".The only use of "churches" plural in scripture refers to the church in different locations. There was no such thought of "churches" within one locality. Love you all and pray more will see this so the world may see we are one and know that Jesus was sent by the Father.It's important John 17:20-23

no need any name whatsoever bro It's who we are that's important.

in ecological economics and or environmental economics grandfathering is typically seen as the most unfair distribution and the reason why we do it also in a mission training system the first five 00:40:19 years I started with grandfathering because it's feasible as you start from where you are so it's realistic in a way and then you approach Industries or countries where they are so all the road maps start from 00:40:31 grandfathering because you start from where you are it doesn't mean that it's fair that some counters have very very high emissions per capita is it fair the United States had three times higher than Sweden per capita 00:40:43 and therefore they should have three times more allocation than Sweden well we can argue that so generally it's not fair but it's it might be feasible and the common budget differentiate 00:40:56 responsibility increases perspective capabilities principle there is no unique scientific answer to this it's an ethical issue that is worth a sincere public discussion and political 00:41:08 negotiation so we cannot really answer this in scientific way

f you started in January 2022 the numbers in Brackets if you started January 2023 so look how much difference one year makes particularly under the 1.5 budget it's 00:25:55 just enormous you realize how rapidly each year we choose to fail how much that changes the following year and I think that's a really key message here that because we've left it so late every day of failure makes makes 00:26:09 tomorrow much much harder whichever way you look at this whether it's 1.5 or 2 degrees Centigrade whether it's Sweden the UK the US Australia Japan whatever this is profound 00:26:22 an immediate change in our system in so many respects in way above what governments are ever prepared to talk about and I say I don't particularly like these conclusions but that's what's what comes out of the arithmetic

What that amounted to for Einstein, according to a 2006 paper, was a “cosmic religious feeling” that required no “anthropomorphic conception of God.” He explained this view in the New York Times Magazine: “The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man’s image; so that there can be no church whose central teachings are based on it. Hence it is precisely among the heretics of every age that we find men who were filled with this highest kind of religious feeling and were in many cases regarded by their contemporaries as atheists, sometimes also as saints. Looked at in this light, men like Democritus, Francis of Assisi, and Spinoza are closely akin to one another.”

When I started working on the history of linguistics — which had been totally forgotten; nobody knew about it — I discovered all sorts of things. One of the things I came across was Wilhelm von Humboldt’s very interesting work. One part of it that has since become famous is his statement that language “makes infinite use of finite means.” It’s often thought that we have answered that question with Turing computability and generative grammar, but we haven’t. He was talking about infinite use, not the generative capacity. Yes, we can understand the generation of the expressions that we use, but we don’t understand how we use them. Why do we decide to say this and not something else? In our normal interactions, why do we convey the inner workings of our minds to others in a particular way? Nobody understands that. So, the infinite use of language remains a mystery, as it always has. Humboldt’s aphorism is constantly quoted, but the depth of the problem it formulates is not always recognized.

The miracle that so amazed Galileo and Arnauld — and still amazes me, I can’t understand it — is how can we, with a few symbols, convey to others the inner workings of our mind? That’s something to really be surprised about, and puzzled by. And we have some grasp of it, but not a lot.

David Hume, a great philosopher, in his “History of England” — he wrote a huge history of England — there’s a chapter devoted to Isaac Newton, a full chapter. He describes Newton as, you know, the greatest mind that ever existed, and so on and so forth. He said Newton’s great achievement was to draw the veil away from some of the mysteries of nature — namely, his theory of universal gravitation and so on — but to leave other mysteries hidden in ways we will never understand. Referring to: What’s the world like? We’ll never understand it. He left that as a permanent mystery. Well, as far as we know, he was right.

Noam Chomsky and Andrea Moro on the Limits of Our ComprehensionAn excerpt from Chomsky and Moro’s new book “The Secrets of Words.”

Commentators have compared Bachelard's views to those of the philosopher Martin Heidegger.

The Poetics of Space (French: La Poétique de l'Espace) is a 1958 book about architecture by the French philosopher Gaston Bachelard

Currently modes of software development, including free and open source software, are predicated on the division of society into three classes: “developers” who make software, “the business” who sponsor software making, and “users” who do whatever it is they do. An enabling free software movement would erase these distinctions, because it would give the ability (not merely the freedom) to study and change the software to anyone who wanted or needed it.

How bad are these scores? Very bad. If you know half the letters in the alphabet, we don’t call you “half literate.” We correctly call you illiterate.

The general pattern is that grown-ups have shockingly little academic knowledge. College graduates know about what you’d expect high school graduates to know; high school graduates know about what you’d expect dropouts to know; dropouts know next to nothing. This doesn’t mean that these students never knew more; it just means that only a tiny fraction of what they learn durably stays in their heads.

I’m reminded of an old poem by Bertolt Brecht, which my Viennese grandmother, the daughter of a lifelong socialist and union man, taught me. It’s called “Questions From a Worker Who Reads”:

The study of Egypt “before the pharaohs” was pioneered in the late 19th and early 20th centuries by a British archaeologist called William Matthew Flinders Petrie, familiar to generations of students as “the father of archaeological science.”

If we consider organizations (universities, corporations, governments and so on) as organisms (a view I do not agree with) we can argue some increase in intelligence and institutional memory through record keeping and information technology. But, in my opinion, organizations don’t have significant emergent reasoning capabilities that aren’t really more properly attributed to their members.

the very material matrimonial point of submitting your own will, and doing as you were bid

InAD 117, a great library was built there in honour of the Romansenator Celsus, who was buried in a mausoleum beneath it. Thisimpressive building housed 12,000 scrolls, making it the third largestcollection, after those of Alexandria and Pergamon.

new genres of religious literature were created, like hagiography (thestories of saints’ lives)

Montecassino became famous for its library and scriptorium

In 529, two crucial events tipped the balance even further infavour of Christianity.

The Emperor Justinian closed the Academy inAthens, the centre of Neoplatonist philosophy and pagan resistance.

Theonly surviving manuscripts that were actually made in the ancientworld (before around AD 500) are small fragments of papyri found ona rubbish tip in Egypt and some scrolls from the Villa of the Papyri atHerculaneum.*1

important works like Galen’s On Demonstration, Theophrastus’ OnMines and Aristarchus’ treatise on heliocentric theory (which mighthave changed the course of astronomy dramatically if it hadsurvived) all slipped through the cracks of time.

In the latefifth century, a man called Stobaeus compiled a huge anthology of1,430 poetry and prose quotations. Just 315 of them are from worksthat still exist—the rest are lost.

By AD 500, the Christian Church had drawn most of the talented men of theage into its service, in either missionary, organizational, doctrinal, or purelycontemplative activity.—Edward Grant, Physical Science in the Middle Ages

There’s magic within the analog medium incapable of beingreproduced in digital tools.

Even thoughsuch apps are thought of as a Zettelkasten, the magic that Luhmann builtinto his system is lost.

“I first make a plan of what I am going to write,and then take from the note cabinet what I can use.”60

you’ll spend the beginning phases learning by readingbooks in brand new fields and noting down brand new ideas. You’ll mostlybe writing reformulation notes in this phase.