We don’t expect National Defence or health care to promote growth: we just accept that territorial integrity and a healthy populace are good things.

select from its intrinsic desires, ideas and dispositions those that may fit into theperceivable societal contours—and to choose what to do with the remains that do not fit.

Later in life and irrespective to the character of the relationship held, the good enough approachinforms how communication between people can be practiced. One of the widest known formulasfor that is called Nonviolent Communication, subtitled as the ‘language of life’ [ 39]. The subtitle seemsparticularly appropriate to our case, as it describes a method of communication that does not servesocial programming and allow humans to author and own their speech. A nonviolent communicatordoes not reinforce the boundary cuts and refrains from installing the personware-shaping doublebinds.

However, since this pre-linguistic, pre-iconicthinking sans image, as discussed above, has no definite contour nor contents yet, it does not come withconsolidated mental forms representing such prospective desires in a manner that could be examined,processed and acted upon.

processing of differences

The structural constitution of governance thus characterised is that by definition governancerequires the involvement of two kinds of active structures coupled together [ 6,7 ]. The first kind, isthe cognitive agency performed (as of today) by human minds. It is necessary for the performance ofcognitive selections, for symbolic encoding and decoding of such selections and for recognising theobservations of the produced effectuality and continuity. The second kind of structure is the perceivedcontour (by cognitive agencies) of the social system as a whole. (This description is very similar todescribing chains of causes and effects and connecting events which are otherwise unconnected. Suchchains, Hume argued, cannot be logically grounded. They are but manifestations of habits (repetitionafter Deleuze). Apparently, this more fundamental causal chaining is performed by individualminds as well.) In summary, the ontological status of a social system is inherently circular andirreducible. It exists only by virtue of being perceived as actually impacting the state of affairs andits particular impacts are observable as such only by virtue of this perceived existence. Moreover, wewill further claim, that it is mostly the coherence of the emergent recurrent patterns, not the particulardeterminations performed by the participating human minds, that are the actual ‘governors’ of thehuman realm.

Socialsystems can organize humans into relationships that are sensible and relatively safe holding in checkmany destructive traits of individual humans. The question remains how to achieve a healthy andflexible balance of control that puts the human first. This balance, as will be argued is far from beingcurrently the case.

The Human Takeover: A Call for a Venture into anExistential Opportunity

is contoured by what the agent perceivesin the social context

examining the options available to individual persons weighing a decision vis-a-vis theirperceived socio-symbolically cohered contour. For that, let us look at a few concrete examples.

We brought in a metadata librarian, Elizabeth Padilla, from British Columbia Institute of Technology (BCIT), to ensure people can find the materials in the niches they want, using the language they already know.

actual programming language

the straw man fallacy

I'm approaching the open source portion of this project strictly as "open source" not "open contribution" similar to the SQLite approach

In addition tozettel, some of the other names used for various types ofnotes are, Fleeting Note, Literature Note, Reading Note,Permanent Note, Evergreen Note, Main Note, andAtomic Note.

there isa lot of energy devoted to naming the different types ofnotes and the workflows they represent.

German sociologist

Accademia dei Lincei (Academy of Lynxes)

a huge comet (possibly the one seen in 1680) falls into the sun, causing it to flareup and incinerate the planets

Newton’s discovery of the differing refrangibility of colors indicated to him how telescope lenseswould always produce ill-focused images because of chromatic aberration. In order to avoid the use oflarge lenses, he devised the reflecting telescope

Mechanical and vitalist systems existed concurrently, and although it might seem easy to distinguish them,when we come to look at most specific characters and their thought, the distinctions appear blurred

During the seventeenth century, this associative view vanished and was replaced by more literallydescriptive views simply of the thing as it exists in itself.

This perspective has been called an “emblematic worldview”; it is clearly visible in the iconography ofmedieval and Renaissance art, for example. Plants and animals are not merely specimens, as in modernscience; they represent a huge raft of associated things and ideas.

Humanist critiques began to erode Pliny—the major source for natural history since antiquity—in the1490s. The lengthy critiques of Ermolao Barbaro (1454–1493) and Niccolò Leoniceno (1428–1524) were,however, based on Greek texts prior to Pliny, not on the natural world.

But online information has a very weak link to memory.

The language is academic, which has contributed to the confusion around the topic, but it is clear enough that most developers should be able to understand it.

Let's call this style of API pseduoREST or JSON-RPC.

This eventof cognition, or better yet the event of making sense – the primal mental event, allencompassing, both forming and dissolving boundaries, multiple4 and affirming, Ifind to be the proper stage to present my research

The very shift from bounded objects to boundary-forming processes became a new playground and my whole perspective gained anextra dimension of freedom.

The very notion of thinking aboutlife (or evolution for that matter) as having a definite purpose or goal is already asymptom of a deeply rooted bias in favour of the constant and against change. Thereare voices that will immediately attack this view, blaming it for insinuating that lifehas no purpose at all. But a dialectic of such kind is empty of any credence if notentirely absurd. The view I propose here does not indeed accept that life is sub-jugated to a single purpose or principle but instead affirms life as having not onepurpose but infinitely multiple ones, not one goal but multiple goals and, moreover,the vast majority of these purposes and goals cannot be known a priori because theyare subject to continuous formative processes of becoming. This is why life as suchis open-ended.

I think actually the most critical component is going to be leveraging existing security mechanisms that have been built for resilience and incorporating those into these devices, which is actually what I'm building right now. That's what Thistle Technologies is doing, we're trying to help companies get to that place where they've got modern security mechanisms in their devices without having to build all the infrastructure that's required in order to deliver that. 

The trouble with redefining "REST" to mean "not REST" is that the first step in learning known techniques to solve a problem is learning the terminology that people use to explain the techniques. If you think you know the terminology, but you have the wrong definition in your mind, you will not be able to understand the explanations, and you will not be able to figure out why you can't understand them, until you finally figure out that the definition you learned was wrong.

The goal of this project is to have a single gem that contains all the helper methods needed to resize and process images. Currently, existing attachment gems (like Paperclip, CarrierWave, Refile, Dragonfly, ActiveStorage, and others) implement their own custom image helper methods. But why? That's not very DRY, is it? Let's be honest. Image processing is a dark, mysterious art. So we want to combine every great idea from all of these separate gems into a single awesome library that is constantly updated with best-practice thinking about how to resize and process images.

From my own perspective, the conclusion is important that human structural development issubject to a categorical double bond: On the one hand, a person’s lifeworld is his or her ownsubjective construction. On the other hand, this construction is not arbitrary. In spite of allsubjectivity – because of the human’s structural coupling to its environment, this constructionis influenced and limited by the framework of this very environment (Kraus, 2013, p. 65ff.).

1. Focus on items that occur with high frequency in the language as awhole (see Table 3.1 for examples). Such items will occur often inmany different texts.2. Focus on strategies that can be used with most texts (see Table 3.1for examples).

Here are the rules associated with the free and checked vowels. Theserules apply only to stressed syllables.

Martha Beatrice Webb, Baroness Passfield, FBA (née Potter; 22 January 1858 – 30 April 1943) was an English sociologist, economist, socialist, labour historian and social reformer. It was Webb who coined the term collective bargaining. She was among the founders of the London School of Economics and played a crucial role in forming the Fabian Society.

; until, in 1907, eachclass had come to be dealt with according to principles which wereobviously very different from those of 1834. The report of this investi¬gation was presented to the Poor Law Commission, with the interest¬ing result that we heard no more of the “ principles of 1834 ”! It wassubsequently published as English Poor Law Policy (1910).

von neumann was furious at him furious that he would waste precious machine time 00:04:20 doing the assembly that was clerical work that was supposed to be for people right and so we saw the same story happened just a little bit later when john backus and friends came up with us idea they called fortran this is so call high-level language where you could write out your formulas as if your writing mathmatical notation you could write out loops and this was shown to the assembly programmers and once again they just 00:04:46 they weren't interested they don't see any value in that they just didn't get it so um I want you to keep this in mind as I talk about the four big ideas that I'm going to talk about today that it's easy to think that technology technology is always getting better because Moore's law because computers are getting always more capable but ideas that require people to unlearn what they've learned and think in new ways there's often 00:05:10 enormous amount of resistance people over here they think they know what they're doing they think they know a programming is this programming that's not programming and so there's going to be a lot of resistance to adopting new ideas

5.7 Prioritize by weighing the value of additional information against the cost of not deciding.

4.5 Getting the right people in the right roles in support of your goal is the key to succeeding at whatever you choose to accomplish.

3.5 Recognize the signs of closed-mindedness and open-mindedness that you should watch out for.

3.3 Appreciate the art of thoughtful disagreement.

2 Use the 5-Step Process to Get What You Want Out of Life

1.2 Truth—or, more precisely, an accurate understanding of reality —is the essential foundation for any good outcome.

if it is the right of the people to “alter or abolish” thegovernment, then surely it is their right to criticize it.

Defects found in peer review are not an acceptable rubric by which to evaluate team members. Reports pulled from peer code reviews should never be used in performance reports. If personal metrics become a basis for compensation or promotion, developers will become hostile toward the process and naturally focus on improving personal metrics rather than writing better overall code.

Interestingly, Rails doesn't see this in their test suite because they set this value during setup:

that you know was not connected to any kind of military application there were other examples of this and this is something that you could actually put you know 00:07:36 these cards in a smaller deck that you could review i drove to my conference so it would have been a lot harder to review these when i'm driving however if you're flying or taking a train or you 00:07:49 know something where a passenger seat you could potentially just take these cars make a small deck and carry them with you wouldn't need a computer or anything now that was the priming piece 00:08:03 how did it help next step is i actually went to the agenda into the schedule and looked at it typically when you do that there are some some talks that you're going to want to 00:08:16 go to right and some work groups or tracks that are that have a large application to what you're doing your day job is the other piece is if you're presenting

I'm deeply inspired by the exhibition title "Zettelkästen. Machines of imagination". - When I look at the ZK literature and ZK discussions on the internet, I see a massive emphasis on (a) how to "process literature", while I see surprisingly few discussions on (b) how to create ideas using ZK methods. I'm much more motivated to contribute to (b), while I do not want to dispraise (a).

But it's not a trivial problem. I have compiled, at latest reckoning, 35,669 posts - my version of a Zettelkasten. But how to use them when writing a paper? It's not straightforward - and I find myself typically looking outside my own notes to do searches on Google and elsewhere. So how is my own Zettel useful? For me, the magic happens in the creation, not in the subsequent use. They become grist for pattern recognition. I don't find value in classifying them or categorizing them (except for historical purposes, to create a chronology of some concept over time), but by linking them intuitively to form overarching themes or concepts not actually contained in the resources themselves. But this my brain does, not my software. Then I write a paper (or an outline) based on those themes (usually at the prompt of an interview, speaking or paper invitation) and then I flesh out the paper by doing a much wider search, and not just my limited collection of resources.

It really slows down your test suite accessing the disk.So yes, in principle it slows down your tests. There is a "school of testing" where developer should isolate the layer responsible for retrieving state and just set some state in memory and test functionality (as if Repository pattern). The thing is Rails is a tightly coupled with implementation logic of state retrieval on core level and prefers "school of testing" in which you couple logic with state retrial to some degree.Good example of this is how models are tested in Rails. You could just build entire test suite calling `FactoryBot.build` and never ever use `FactoryBot.create` and stub method all around and your tests will be lighting fast (like 5s to run your entire test suite). This is highly unproductive to achieve and I failed many times trying to achieve that because I was spending more time maintaining my tests then writing something productive for business.Or you can took more pragmatic route and save database record where is too difficult to just 'build' the factory (e.g. Controller tests, association tests etc)Same I would say for saving the file to the Disk. Yes you are right You could just "not save the file to disk" and save few milliseconds. But at the same time you will in future stumble upon scenarios where your tests are not passing because the file is not there (e.g. file processing validations) Is it really worth it ? I never worked on a project where saving file to a disk would slow down tests significantly enough that would be an issue (and I work for company where core business is related to file uploading) Especially now that we have SSD drives in every laptop/server it's blazing fast so at best you would save 1 seconds for entire test suite (given you call FactoryBot traits to set/store file where it make sense. Not when every time you build an object.)

Think about the sad essay we all used to write for your (insert language here) class: back then you didn’t have permission to generate original ideas.

16:15 - Adam Smith - The Wealth of Nations

18:07 - Adam Smith - The Theory of Moral Sentiments

Both types of inauthentic existence involve running away from the awareness of death, not allowing the fact of death to penetrate into consciousness, not facing up to the human situation, and not undergoing the crucial moral catharsis. So Kierkegaard, Becker, and Socrates all agree: the denial of death is indeed at the center of human inauthenticity. Kierkegaard and Socrates would further insist that authentic human living–the open embrace of life structured by death–can only be rejected or embraced to begin with, because perishing meaning and non-perishing meaning co-constitute conscious existence.

Kierkegaard has essentially this same view of human existence, a view that Becker praises in The Denial of Death. Because we are this tension of opposites, says Kierkegaard, in order to be authentically human we need to accept the mystery and responsibility of participation in both of these dimensions of reality that constitute life structured by death. Most people fall short of this authenticity, he declares. They flee its difficulties. And there are two basic ways of doing this. People either (1) immerse themselves in the dimension of things that perish, the things and pleasures of the world, which allows them to evade the awareness of death: the attitude summed up in the advice to “eat, drink, and be merry.” Or they (2) cling to some false certainty about immortality, imagining that some kind of immortality is their assured possession, and this too allows them to evade the awareness of death.

As Eric Voegelin puts it, “The life of Socrates was the great model of the liberation of the soul through the invasion of death into earthly existence” (Plato, 43). And we come across one of the most memorable formulations of this liberating catharsis in the dialogue Phaedo, where Socrates describes it as “practicing death.” Socrates says that this is what the true philosopher does: practices death. Of course all kinds of people call themselves philosophers. But a real philosopher is easily defined: it is someone who truly loves wisdom. And since wisdom is the ever-deepening understanding of how to live a truly good life, no one can be a lover of wisdom except by continually dying to the perishable and focusing on what is truly lasting, letting the fact and possibilities of death penetrate the soul. True philosophers, Socrates says, “make dying their profession,” and so to them of all people death is least upsetting. And if someone is distressed at the prospect of dying, Socrates concludes, it is “proof enough that he is a lover not of wisdom but of the body (Phaedo, 67d-68c).”

For what purpose? So that the process of what Becker calls “self-transcendence” may begin. And he describes the process of self-transcendence this way: Man breaks through the bounds of merely cultural heroism; he destroys the character lie that had him perform as a hero in the everyday social scheme of things; and by doing so he opens himself up to infinity, to the possibility of cosmic heroism …. He links his secret inner self, his authentic talent, his deepest feelings of uniqueness … to the very ground of creation. Out of the ruins of the broken cultural self there remains the mystery of the private, invisible, inner self which yearned for ultimate significance. …This invisible mystery at the heart of [the] creature now attains cosmic significance by affirming its connection with the invisible mystery at the heart of creation. “This,” he concludes, “is the meaning of faith.” Faith is the belief that despite one’s “insignificance, weakness, death, one’s existence has meaning in some ultimate sense because it exists within an eternal and infinite scheme of things brought about and maintained to some kind of design by some creative force (90, 9 1).” This, then, is what we might call good faith, not a flight into some immortality system. And clearly, some Christians, some Buddhists–at least the Zen Buddhists Becker himself mentions!–have faith in this sense, a faith that Becker characterizes as growing out of tasting one’s own death, embracing one’s own nothingness, and affirming–not a known ultimate meaningful–but an “invisible mystery” of ultimate meaning.

Human beings are mortal, and we know it. Our sense of vulnerability and mortality gives rise to a basic anxiety, even a terror, about our situation. So we devise all sorts of strategies to escape awareness of our mortality and vulnerability, as well as our anxious awareness of it. This psychological denial of death, Becker claims, is one of the most basic drives in individual behavior, and is reflected throughout human culture. Indeed, one of the main functions of culture, according to Becker, is to help us successfully avoid awareness of our mortality. That suppression of awareness plays a crucial role in keeping people functioning–if we were constantly aware of our fragility, of the nothingness we are a split second away from at all times, we’d go nuts. And how does culture perform this crucial function? By making us feel certain that we, or realities we are part of, are permanent, invulnerable, eternal. And in Becker’s view, some of the personal and social consequences of this are disastrous.

Menu Workshops Mortality Awareness Preparedness Project About Us Mission History People Contact About Becker Biography Becker’s Synthesis Books Related Works Becker Fans Resources Terror Management Theory Webinars Educator Resources Book & Film Reviews Interviews Lecture Texts Audio Recordings Video Resources This Mortal Life Becker in the World Death Acceptance Religion and Death Anxiety Art and Artists Climate Talk Discrimination and Racial Justice See All Blog Store The Denial of Death and the Practice of Dying

another aspect to cognitive illusion here is the illusion um that our sense perception is something that 00:22:02 is transparent and simply delivering us a world as a telescope does and not as a cognitive not as a kaleidoscope does as a consequence then the sense that we 00:22:15 know our own cognitive states directly and accurately through inner sense as well of outer sense has got to be a cognitive illusion as well are of the the sortals or the concepts that we use 00:22:28 in order to introspect are just as opaque to us as our senses are and give us just as a non-transparent access to our inner world as our senses give to the outer 00:22:42 world

the illusion that pervades our sense perception is that what we experience is something external to us that somehow 00:20:10 we've got a world that exists as it is independent of us and that we simply happen to be perfect world detectors and we wander through it detecting things just as they are

our mind functions as dharma yearly 00:19:43 emphasized as an instrument through which we have access to the world

so first i'm going to really focus on that allure of immediacy and then move into this kind of arc from yamaka through yogachara and into zen and my aim is going to be 00:09:49 um to show you that i think the buddhist tradition gets the all of these issues roughly right that is i'm not simply going to be characterizing what buddhists say about this i'm actually defending it and i think that we can 00:10:02 therefore learn a great deal about subjectivity through very careful attention to the multiple ways in which buddhist philosophers have considered this issue so i'm going to try to be shedding light 00:10:13 on contemporary debates as well by attention to buddhist resources

when we attribute sensory experiences to 00:06:39 ourselves for instance like the experience of red or the experience of seeing blue the model is external properties and we think of there as being inner properties just like those external properties that somehow we are 00:06:52 um we are seeing immediately

american philosopher wilford sellers is this way that impressions and thoughts appear to be simply given to us as the events they are as instances of the types they instantiate 00:05:48 and this i take to be the deepest form of what sellers identified as the myth of the given the most difficult one to extirpate we always forget that our knowledge of our own states is as mediated by 00:06:00 language and conceptual apparatus as any other knowledge so when we attribute beliefs or knowledge when we attribute cognitive states when we attribute even sensations 00:06:13 to ourselves or to others we're always i'm going to suggest uh engaged in an active interpretation a kind of self hermeneutics or a hermeneutic of the other and we use 00:06:25 language to model our inner life we use external properties to to uh model our inner life and we're always modeling our inner life we don't simply have it as it is

another way to put this and we're going to go there in a moment um is that we could say that we're tempted just overwhelmingly 00:05:09 tempted to believe that to believe that when we have perceptual experience including introspective experience of our own minds we think that we know that content immediately the idea that to be in a 00:05:22 cognitive state is to know that state and the idea that our inner states present themselves to introspection even trained introspection just as they are

buddhism is first and foremost a solution to a problem the problem is the 00:02:47 ubiquity of suffering in samsara and buddhism is all about trying to solve that problem and famously there's a diagnosis of that problem where the immediate conditions 00:02:59 of suffering are attraction and aversion but where the root cause the thing that gives rise to that attraction and aversion to those pathologies is a profound confusion about the nature of reality and it's that confusion that 00:03:13 leads us to the attraction and aversion that takes us into samsara and since it's an illusion we should pay attention to the classical indian understanding of what illusion is and 00:03:25 that is something that appears in one way but exists in another that is an illusion isn't something that's completely non-existent it's something his mode of existence and his mode of appearance are discordant from one 00:03:37 another and we're going to be focusing on that a great deal in this talk but the idea is that because this primal confusion this illusion lies at the root of suffering the only way to end the 00:03:50 problem of suffering is to extinguish the illusion and what i want to talk about today is how that illusion manifests in the case of our own minds and what i'm going to argue is is this 00:04:03 that that confusion manifests as a conviction that we have an immediate knowledge of our own minds that we can be indubitably aware of the contents of our own minds and the second aspect of that delusion equally pernicious is that 00:04:16 it involves the sub the superimposition of a subject object duality on experience that is uh primordially non-dual um so that primal confusion can be 00:04:28 thought of this way um it's taking that which is impermanent to be permanent that which is a source of suffering to be a source of happiness that which is only conventionally real to be ultimately real that which is 00:04:42 interdependent to be independent and the important point for our purposes is that the thesis that our own experience is permeated with illusion applies to our experience of our own minds as well 00:04:55 that's what i want to emphasize here

cognitive illusion and immediate experience perspectives 00:01:44 from buddhist philosophy

Many of the workers reported that first thing in themorning, or after any interruption in their thought(like a ‘phone call), they have the “where was 1?”problem in a complex and ill-defined space of ideas.The layout of physical materials on their desk givesthem powerful and immediate contextual cues torecover a complex set of threads without difilcultyand delay, “this is my whole context, these are mypersonal piles”

What is so maddening is that there are alternatives. There is an abundance of theory and arguments that could lead the way. The latest IPCC report had an entire section that doesn’t propose technofixes but instead explores how energy demand could be managed to ensure that everyone has enough to thrive while ensuring the biosphere doesn’t die. 

let me make a few comments if i may about time from nagarjuna's perspective there is no 01:25:52 time i don't think i can be more brief and how does he support that he says well when you're in the present moment there's no past and there's no future 01:26:06 if you dissect the present moment even to a more granular present moment some of that's going to be passed some of that's going to be yet to come and then you have even a finer more 01:26:18 granular present moment if you keep going on with that granularity you end up having no time you have no past no future and no presence so that's kind of in a nutshell some of the arguments or 01:26:32 logic that knock arjuna nagarjuna uses to establish no time now of course what he means is there's no absolute time there's no time on a some there's no essence of time um there is you know 01:26:46 time from the perspective of of of conventionality um cause and effect is reciprocal so when we have a cause we have an effect or we know there's 01:26:59 going to be an effect but also from the point of view of the effect the result we know that there must have been a cause so this reciprocality is something unique to the highest 01:27:10 school of prasannika majamaka uh within the fourth highest school of majamaca i just wanted to mention that to to round out one of our previous discussions

for example i'm talking so my primary mind now is going 01:14:37 to be an auditory mind okay and then there's going to be a whole constellation of next secondary ones which are basically positive and negative or harmful uh positive non-harmful and harmful uh 01:14:51 qualities or attributes or emotions or thoughts or attitudes and then the next moment i'm looking at my screen so i have a visual mind and the constellation will change you know some of those 01:15:04 positive and negative qualities like i'm feeling a little sleepy or i'm very alert or i'm feeling jealous or i'm feeling very happy and connected you know with this 01:15:16 conversation those would be part of the secondary minds and then you know you have this infinite continuum everyone every living being every as you rightfully said sentient beings a living 01:15:26 being with a mind carlo um has um its own mental continuum um so it involves it's a big picture of mind it involves you know our 01:15:40 our thinking it involves our intellect it involves our heart feelings emotions uh and it involves those deeper levels in that sixth primary mind mental consciousness such as intuition and 01:15:53 deeper minds

the question you were asking was what is mind or consciousness so here we're using the words synonymously um and from a buddhist perspective uh there are 01:11:50 six what we call primary minds and then there's a whole slew of secondary minds and some of the more common systems include 51 in the secondary minds now please understand that mind like 01:12:04 everything else that exists in the world doesn't exist permanently it exists there are a few exceptions okay but essentially everything that exists in the world um is not permanent therefore 01:12:18 it's changing moment to moment therefore everything exists as a continuum including mind so that means there'll be a moment of mind followed by a next moment of mind etc 01:12:31 and the next moment of mind is determined primarily but not solely by the previous moment of mind so from that we can extrapolate a continuum an infinite continuum and mind is an 01:12:43 infinite continuum from perspective of buddhism and that means that we've had that implies suggests rebirth and it suggests we've had ultimate we've had infinite rebirths there's been no beginning 01:12:56 and so this then comes up again with the notion of a beginning creator if you will a so-called you know god there are some some problems here to resolve this um 01:13:07 and so mind is a continuum it's infinite now each moment of mind is made up of a primary mind and a constellation of secondary minds these six primary or the five as you read from nagarjuna the five 01:13:22 sensory minds of seeing hearing smelling tasting touching tactile right these five plus what's sometimes called the mental consciousness and that has live different levels of subtlety on the 01:13:34 grossest level is thinking if we go a little bit deeper a little bit more so little subtler we have dream mind which seems like these senses are active but actually 01:13:46 when we're sleeping the senses are inactive so it's just something coming from our sixth or mental consciousness it seems like the senses are active in dream mind that dream mind is a little more subtle than a wake mind awake 01:13:59 thinking mind and then if we go more subtle we're talking now again about awake mind we we talk about intuition when we're in intuition we're not thinking right it's a non-conceptual 01:14:11 mind uh in that sense and deeper yet our minds we call non-conceptual and non-dual where there's no awareness of a subject or an object so subject object non-duality so 01:14:25 that's kind of the rough sort of you know lay of the land

now we go back to jakub von ogskul and we find him critiquing exactly the 00:09:20 same thing for exactly the same reasons 30 years after john dewey there on the left he has picked out the reflex arc pointing out that it is a linear throughput which leaves no room 00:09:34 for subjectivity no room for intentional action no room for meaning to arise if you if the middle is only animated by inputs then it's a puppet 00:09:47 he replaces this with a model on the right that will whose terms will not be entirely clear to you as you read the article but i want you to notice one thing about it it's circular it's not a linear 00:09:59 throughput it's circular he starts by noting the embeddedness of the body in the world and the fact that the activity of the 00:10:13 body is meaningful at all times and not separable into inputs and outputs his replacement of the linear throughput with this circular model that he elaborates in various ways 00:10:25 is remarkably prescient of the basic cybernetic insight that will arise after the second world war in which it's all feedback systems positive feedback systems negative feedback systems 00:10:37 homeostatic systems um reciprocity is always involved the fact that you do something and something is done to you at the same time that that we dance in the world 00:10:50 rather than standing apart from it and recording a movie of it so his um uncovery of this basic cybernetic principle with which one might approach the body and its being in the world is 00:11:02 remarkably prescient but these profound ideas of vulnerable are often hidden because he's well frankly so charming well he's a problematic character as we'll see lately 00:11:14 but he tells a good story and he does cool experiments

We are unwilling to grapple with the difficult questions of how you educate and pay for the education of a workforce”

When we see the world from the vantage point of all-at-oneness, always right here, we can be said to be like a pearl in a bowl. Flowing with every turn without any obstructions or stoppages coming from our emotional reactions to different situations. This is a very commonly used image in Zen — moving like a pearl in a bowl. As usual, our ancestors comment on this phrase, wanting to break open our solidifying minds even more. Working from Dogen’s fascicle Shunju, Spring and Autumn, we have an example of opening up even the Zen appropriate phrase — a pearl in a bowl. Editor of the Blue Cliff Record Engo ( Yuan Wu) wrote: A bowl rolls around a pearl, and the pearl rolls around the bowl. The absolute in the relative and the relative in the absolute.   Dogen: The present expression “a bowl rolls around a pearl” is unprecedented and inimitable, it has rarely been heard in eternity. Hitherto, people have spoken only as if the pearl rolling in the bowl were ceaseless.

I have always liked the weaving loom as a metaphor for weaving the absolute and relative together into one cloth. The absolute can be the warp, the relative can be the woof, and the shuttle or the jade works , can spin them all together into one cloth. It’s not that we have to make them into one cloth, they are always manifesting together in simultaneous realization . The jade works is the activity of life itself, the total dynamic functioning of the activity of the universe. Sometimes translated as: The Whole Works. Always right here. All-at-oneness.

The absolute in the relative and the relative in the absolute

we often have too narrow an appreciation of   knowing focusing too much on one or two kinds  of knowing but to live well in a complex world   we need to effectively engage with four kinds  of knowing and perfectly they all begin with a P

he aim of the present paper is to propose a radical resolution to this controversy: weassume that mind is a ubiquitous property of all minimally active matter (Heylighen, 2011). Itis in no way restricted to the human brain—although that is the place where we know it in itsmost concentrated form. Therefore, the extended mind hypothesis is in fact misguided,because it assumes that the mind originates in the brain, and merely “extends” itself a little bitoutside in order to increase its reach, the way one’s arm extends itself by grasping a stick.While ancient mystical traditions and idealist philosophies have formulated similarpanpsychist ideas (Seager, 2006), the approach we propose is rooted in contemporaryscience—in particular cybernetics, cognitive science, and complex systems theory. As such, itstrives to formulate its assumptions as precisely and concretely as possible, if possible in amathematical or computational form (Heylighen, Busseniers, Veitas, Vidal, & Weinbaum,2012), so that they can be tested and applied in real-world situations—and not just in thethought experiments beloved by philosophers

In one of his videos he talks about "approaching the mind of god" or something similar, in a way I can't entirely tell whether he is paraphrasing an early-modern note-taker or saying that's what he thinks he is doing himself. I don't really care whether he's religious or not, unless it compromises the system he's building.

coordination can be defined as the arrangement of actions across people,places and times so as maximize synergy and minimize friction. In earlier work (Heylighen, 2012b),we have analyzed coordination into four components: alignment, division of labor, workflow andaggregation.

// NB: Since line terminators can be the multibyte CRLF sequence, care // must be taken to ensure we work for calls where `tokenPosition` is some // start minus 1, where that "start" is some line start itself.

getLineStart(tokenPosition, anteTerminators = null) {
  if (tokenPosition > this._edge && tokenPosition != this.length) {
    throw new Error("random access too far out"); // XXX
  }

  // NB: Since line terminators can be the multibyte CRLF sequence, care
  // must be taken to ensure we work for calls where `tokenPosition` is some
  // start minus 1, where that "start" is some line start itself.
  for (let i = this._lineTerminators.length - 1; i >= 0; --i) {
    let current = this._lineTerminators[i];
    if (tokenPosition >= current.position + current.content.length) {
      if (anteTerminators) {
        anteTerminators.push(...this._lineTerminators.slice(0, i));
      }
      return current.position + current.content.length;
    }
  }

  return 0;
}

Leibniz (Gottfried Wilhelm, the famous mathematician) with his Scrinium Literatum (~1690);

“We have certain events to relate,” Mr. Franklin proceeded; “and we have certain persons concerned in those events who are capable of relating them. Starting from these plain facts, the idea is that we should all write the story of the Moonstone in turn–as far as our own personal experience extends, and no farther. We must begin by showing how the Diamond first fell into the hands of my uncle Herncastle, when he was serving in India fifty years since. This prefatory narrative I have already got by me in the form of an old family paper, which relates the necessary particulars on the authority of an eye-witness. The next thing to do is to tell how the Diamond found its way into my aunt’s house in Yorkshire, two years ago, and how it came to be lost in little more than twelve hours afterwards. Nobody knows as much as you do, Betteredge, about what went on in the house at that time. So you must take the pen in hand, and start the story.”

irst Period The Loss of the Diamond (1848) The events related by Gabriel Betteredge, house-steward in the service of Julia, Lady Verinder.

Reading Strategies for CopingWith Information Overloadca. 1550-1700

society by you know by uh uh you know it's just that's necessarily shares a similar related intrinsic 01:29:58 purpose which is to achieve and maintain vitality maintain and maintain and by maintain i mean anticipate into the future maintain vitality which is accomplished through 01:30:11 cognition and cooperation so the self that we must keep vital is the extended self and it follows that the intrinsic purpose of societal systems like financial systems and other is to serve the intrinsic purpose of society

a biological i call it an intrinsic purpose but like from evolution by being the fact that we are a part of life we have a purpose because 01:28:53 all organisms making capability casual power causal powers and the intrinsic purpose of an organism is to achieve and maintain vitality a sustainable flourishing of self which 01:29:09 can include that extended self and we do that by sensing and evaluating states of the world and ourselves and implementing appropriate actions that that are based on anticipation we 01:29:21 we anticipate what will happen if we do or don't take an action and we choose if we're for functional we choose those actions that can serve our intrinsic intrinsic purpose of of 01:29:33 remaining vital into the future so anticipating vitality and that obviously implies some kind of modeling of the world anticipation implies some kind of modeling in the world so that's an organism's intrinsic 01:29:45 purpose

there was an interesting paper that came out i cited in the in my in my in paper number one that uh was 01:15:53 looking at this question of what is an individual and they were looking at it from an information theory standpoint you know so they came up with this they came up with this uh uh theory uh and i think do they have a name for 01:16:09 it yeah uh information theory of individuality and they say base it's done at the bottom of the slide there and they say basically that uh you know an individual is a process just what's 01:16:20 what we've been talking about before that propagates information from the past into the future so that you know implies uh information flow and implies a cognitive process uh it implies anticipation of 01:16:33 the future uh and it probably implies action and this thing that is an individual it is not like it is a layered hierarchical individual it's like you can draw a circle around 01:16:45 anything you know in a certain sense and call it an individual under you know with certain uh definitions you know if you want to define what its markov blanket is 01:16:57 but uh but you know we are we are we are our cells are individuals our tissues liver say is an individual um a human is an individual a family is an 01:17:12 individual you know and it just keeps expanding outward from there the society is an individual so it really it's none of those are have you know any kind of inherent preference 01:17:24 levels there's no preference to any of those levels everything's an individual layered interacting overlapping individuals and it's just it's just a it's really just a the idea of an individual is just where 01:17:36 do you want to draw your circle and then you can you know then you can talk about an individual at whatever level you want so so that's all about information so it's all about processing information right

first is that uh a society of any scale and and i don't mean society is in bill millions or billions of people i mean society as in a thousand people you know like a sub 00:47:23 sub city a community that is not even a whole city just a a group of like-minded people uh who are willing to give this a give this you know 00:47:35 a field trial ago a society of any scale can be viewed as a super organism so that's kind of fundamental everything really really works from there we are together we 00:47:49 are not just individuals connected we are a whole society is a whole and it's a and it's a whole with the environment and it's wider you know 00:48:03 sphere so as we'll talk about today you know this even the idea of an individual is it's okay to talk about individuals it's fine but it's kind of like an arbitrary thing an 00:48:15 individual could be an individual cell or an individual person or an individual uh species or an individual ecosystem but it's all with all deeply embedded and enmeshed 00:48:28 entwined with the whole so uh uh a society can be viewed as a super organism

All seem focused on rendering the 404 page manually. However, I wanted to make rescue_from work. My solution is the catch-all route and raising the exception manually.

resulting HTML

I recently started building a website that lives at wesleyac.com, and one of the things that made me procrastinate for years on putting it up was not being sure if I was ready to commit to it. I solved that conundrum with a page outlining my thoughts on its stability and permanence:

The lesson of fallen societies is that civilization is a vulnerable organism, especially when it seems almighty. We are the world’s top predator, and predators crash suddenly when they outgrow their prey. If the resulting chaos unleashes nuclear war, it could bring mass extinction in a heartbeat, with Homo sapiens among the noted dead.

Most survivors of that progress trap became farmers — a largely unconscious revolution during which all the staple foods we eat today were developed from wild roots and seeds (yes, all: no new staples have been produced from scratch since prehistoric times). Farming brought dense human populations and centralized control, the defining ingredients of full-blown civilization for the last five thousand years.

The first trap was hunting, the main way of life for about two million years in Palaeolithic times. As Stone Age people perfected the art of hunting, they began to kill the game more quickly than it could breed. They lived high for a while, then starved.

Ronald Wright: Can We Still Dodge the Progress Trap? Author of 2004’s ‘A Short History of Progress’ issues a progress report.

In this way, according to the researchers, early humans repeatedly overhunted large animals to extinction (or until they became so rare that they disappeared from the archaeological record) and then went on to the next in size -- improving their hunting technologies to meet the new challenge. The researchers also claim that about 10,000 years ago, when animals larger than deer became extinct, humans began to domesticate plants and animals to supply their needs, and this may be why the agricultural revolution began in the Levant at precisely that time.

Chapter 5: Demand, services and social aspects of mitigation

What is Open source security?

Open Source Advantages and Risk Profile · 96% of applications include some form of OSS · 67% of applications contain open source vulnerabilities · 90% of software ...

Learn how to detect vulnerable open source components and keep your products secure.

The Dangers of Open-Source Vulnerabilities, and What You Can Do About It

Why Microsoft Is Willing to Pay So Much for GitHub by Paul V. Weinstein

Jun 6, 2018 — Microsoft's $7.5 billion acquisition of GitHub is a perfect illustration of how value is ascribed differently in Silicon Valley than in the ...github microsoft acquisitionwhy did microsoft buy githubwhy did microsoft buy github redditmicrosoft github strategygithub revenuewho owned github before microsoftPeople also search for

Microsoft to acquire GitHub for $7.5 billion

Microsoft acquires GitHub

Microsoft acquired GitHub, a popular code-repository service used by many developers and large companies, for $7.5 billion in stock.

Beyond the cards mentioned above, you should also capture any hard-to-classify thoughts, questions, and areas for further inquiry on separate cards. Regularly go through these to make sure that you are covering everything and that you don’t forget something.I consider these insurance cards because they won’t get lost in some notebook or scrap of paper, or email to oneself.

probefahrer · 7 hr. agoAre you familiar with Mark Granovetter‘s theory of weak ties?He used it in the sense of the value of weak social connections but I am pretty sure one could make a case for weak connections in a Zettelkasten as being very valuable

Informational Theory of Aging: The Life Extension Method Based on the Bone Marrow Transplantation

Deep Learning and an Information Theory of Aging

Informational Theory of Aging: The Life Extension Method Based on the Bone Marrow Transplantation

The information theory of aging: The major factors that determine lifespan

Google Library: Beyond Fair Use?

Google's use of thumbnail images in its Image. Search is fair and noninfringing

Instead of hiking the trail yourself, the trees, rocks and moss move past you in flashes with no trace of what came before and no way to see what lies ahead.

Both anecdotally and in published studies, people report that when trying to locate a particular piece of written information they often remember where in the text it appeared.

If a guy got lucky at a restaurant, it got included.” Jauregui waxes poetic about The Address Book, calling it “sexual memory…told by spaces.”

century that the archival discipline began flourishing and has continued since. It did so by borrowing from different fields: the debate between historians and archivists led to the affirmation of the historical method of analysis; the strong relationship with library science affected retrieval practices and theories; the first attempts to introduce mechanisation in public administration changed documentation processes; information science changed the relationship of archives with technology; social sciences questioned archival behaviour, processes, and policies; and post-modernism spurred a debate about archival identity and purposes. However, the core of archival knowledge dating back to Sumerian times has not changed, and neither has the body of concepts and principles that accrued around that core between the 16th and the 19th centuries, because the core has controlled the use of knowledge taken from other disciplines and shaped the outcome of interactions with them.

In a 1966 book,* the British-Hungarian philosopher MichaelPolanyi made an observation that has since become known as“Polanyi’s Paradox.” It can be summarized as “We know more thanwe can say.”

Knowledge is the only resource that getsbetter and more valuable the more it multiplies.

An Archipelago of Ideas separates the two activities your brainhas the most difficulty performing at the same time: choosing ideas(known as selection) and arranging them into a logical flow (knownas sequencing).*

The Archipelago of Ideas

This standardized routine is known as the creative process, and itoperates according to timeless principles that can be foundthroughout history.

First, while using the previous retrieval methods, it is a good ideato keep your focus a little broad. Don’t begin and end your searchwith only the specific folder that matches your criteria.