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

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

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

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.

“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.

bib notes

But then life went on and nothing really happened.

Introduction of the Compose specification makes a clean distinction between the Compose YAML file model and the docker-compose implementation.

make the Compose file the source of truth for development and deployment

The “Book of Roads and Kingdoms”, an eleventh-century geography text by Abu Abdullah al-Bakri, describes the Vikings as “Majus”, a term for heathens and fire-worshipers.

So what I've done here is when we often talk about say the Maslow hierarchy of needs, this is about what do we absolutely need in order of priority? And usually that is for a human being or a human society. But what if we projected that thinking onto several sectors? Because at the moment, the Maslow hierarchy of needs was based around what happens in 00:21:27 an emergency. And they talk about things like food, water, security, and what have you. But all those things are industrially and technologically delivered to us now. We need for example our systems to deliver us our food and our water is piped to us. So Maslow's hierarchy of needs is now projected onto a couple of sectors.

think I would add complexity and the fragility of six continent supply chain. The inability of global leaders to actually say some of the things that you're saying, 00:09:30 because that would cause a phase shift in how we approach the resource situation. I would add that everything is optimized for growth, and we will kick any possible can forward. So the default would be to grow a bigger global system using more fossil fuels and more renewables, 00:09:54 even with renewables growing at a faster rate. And in the process of decarbonizing our energy source, as you pointed out, we will re-materialize our mineral product source on the manufacturing side.

So now we are in a situation where we want to build a new system. And that system is going to be built with really, really fragile and expensive energy. No sorry, ineffective and expensive energy using a fragile finance system. It's probably a better way to say it. So our finance sector is not in a fit state to engage in industrial reform. And now we're also finding because energy's becoming a problem, and natural resources 00:06:52 are decreasing in grade, and getting harder to get hold of. So our ability to bring more resources online are getting harder and harder. At the same time, we have a massive pollution stream that is historically unprecedented and an environment that is deteriorating, that's the only way to describe it. Deteriorating at all levels. And we've got an unprecedented number of human population embedded in this system.

over the last 150 years, we built an industrial ecosystem that is amazingly complex. And it was actually built using really, really dense energy and oil. 00:06:01 And it was built and optimized around cheap abundant energy like we'd never seen, but also free and easy available credit and capital. And also the idea that all mineral resources are abundant, it's just a matter of digging them up

Alas, lawmakers are way behind the curve on this, demanding new "online safety" rules that require firms to break E2E and block third-party de-enshittification tools: https://www.openrightsgroup.org/blog/online-safety-made-dangerous/ The online free speech debate is stupid because it has all the wrong focuses: Focusing on improving algorithms, not whether you can even get a feed of things you asked to see; Focusing on whether unsolicited messages are delivered, not whether solicited messages reach their readers; Focusing on algorithmic transparency, not whether you can opt out of the behavioral tracking that produces training data for algorithms; Focusing on whether platforms are policing their users well enough, not whether we can leave a platform without losing our important social, professional and personal ties; Focusing on whether the limits on our speech violate the First Amendment, rather than whether they are unfair: https://doctorow.medium.com/yes-its-censorship-2026c9edc0fd

That same enshittification is on every platform, and "freedom of speech is not freedom of reach" is just a way of saying, "Now that you're stuck here, we're going to enshittify your experience."

Bellheads believed in "smart" networks. Netheads believed in what David Isenberg called "The Stupid Network," a "dumb pipe" whose only job was to let some people send signals to other people

I just can’t stop dreaming about a perfect world where I could go back to any of my old JavaScript projects with an ease of mind and knowing that everything just works. A perfect world where my program is going to stand the test of time.

3.1: The Bhagavad Gita

So it's the fifties and sixties, the stations, they're cutting the NBC coverage of the civil rights movement and it's not just, you know, morally dubious, it's actually against the policies of the FCC. Exactly, right. So civil rights activists decided to put that to the test and they ended up challenging Wlbt? S license for repeatedly denying them airtime. At first, the FCC dismissed the case, but then the activists sued the FCC and they won. And eventually, years later, a federal court decided that Wlbt could stay on the air, but their license would be transferred to a nonprofit, multiracial group of broadcasters.

One dominant way that people think about poverty, both in scholarship and in publicdiscourse, is to focus on demographic characteristics. This explanation assumes thatthere is something wrong with poor people’s individual characteristics: that they aremore likely to be single parents, they are not working enough, they are too young, orthey are not well-educated. So, the way to attack poverty, from this perspective, wouldbe to reduce single-parenthood or reduce the number of people with low education. Thisexplanation concentrates on the individual characteristics of the poor people themselvesand how they are different from nonpoor people.The problem with this explanation is that it does not adequately explain thebig differences in poverty between countries. For example, think about the big fourindividual risks of poverty—single parenthood, becoming a head of household at anearly age, low- education, and unemployment. These are indisputably the four bigcharacteristics that predict your risk of poverty. If the demographic explanation iscorrect, then the United States should have very high levels of single-parenthood, youngheadship, low educational attainment, and unemployment. That would explain why wehave high poverty: We have a large number of people with those four characteristics.The reality, however, is that the United States is actually below average in these areascompared with other rich democracies.

One of the most enduring poverty myths across the political and ideologicalspectrum is that if we were able to provide individuals with enough educationand skills, poverty could be eliminated.

A final point regarding the myth of hard work and poverty is that this mythis particularly powerful because it implies a sense of justice and fairness. Thosewho do well in life through their hard work are seen as deserving, and thosewho do not do well in life through their lack of hard work are also seen as de-serving of their fate.14 There is something comforting about the idea that peopleget their just rewards. Unfortunately, neither the world nor poverty is fair. AsMichael Harrington wrote in his 1963 book, The Other America:The real explanation of why the poor are where they are is that they madethe mistake of being born to the wrong parents, in the wrong section of thecountry, in the wrong industry, or in the wrong racial or ethnic group. Oncethat mistake has been made, they could have been paragons of will and mo-rality, but most of them would never even have had a chance to get out ofthe other America.15

exponentially

“What We Mean When We Talk About Freedom of Speech” is based on the research of Sky Croeser, Professor of Internet Studies at Curtin University in Perth, Australia.

Activists within this movement, as well as academics writing about online harassment, have tended to ground their discussions of the problem with reference to free speech discourse. However, this language, with its grounding in the Western liberal tradition, comes with considerable limitations. I argue here that an intersectional approach requires us to explore a much more radical rethinking of the political traditions in which we ground responses to online harassment.

No es magia.

Errors-To is deprecated, so mail servers will typically ignore this header - most servers will bounce will to the 'envelope sender'. This is the email address that your mail client sends as part of the connection to the SMTP server (not necessarily the From address - though it typically is the same).

Children, who in our post-agricultural age are otherwise pretty useless economically, can actually be usefully employed at this stage. They love cutting things with scissors, and precision is not crucial.

The real question isn’t whether platforms like Twitter and Facebook are public squares (because they aren’t), but whether they should be. Should everyone have a right to access these platforms and speak through them the way we all have a right to stand on a soap box downtown and speak through a megaphone? It’s a more complicated ask than we realize—certainly more complicated than those (including Elon Musk himself) who seem to think merely declaring Twitter a public square is sufficient.

This tweet, along with the reinstatement of Donald Trump’s Twitter account, has caused a whirlwind of discussion and debate on the platform—the same arguments about free speech and social media as the “digital public square” that seem to go nowhere, regardless of how often we try. And part of the reason they go nowhere is because the situation is both more simple and more complicated than many of us want to recognize.

Export of mRNA and Ribosomes from the Nucleus

Each November, the island hosts the Cooish (pronounced koosh), a five-day festival of Manx language and culture.

government of the island, a self-governing British Crown Dependency that is not a part of the United Kingdom, but whose residents are British citizens.

I have about fourteen or sixteen weeks to do this, so I'm breaking the course into an "intro" section that covers some basic stuff like affordances, and other insights into how tech functions. There's a section on AI which is nothing but critical appraisals on AI from a variety of areas. And there's a section on Social Media, which is the most well formed section in terms of readings.

Ultimately, after identifying some critical aspects of the doctrines of common goods, I will try to examine the possibility to guarantee all people the fundamental right to access to food by using the “public utilities made available by the local government”. Otherwise, if we let the laws of the market be the ones that can guarantee food, we risk legitimizing a “juridical paradox” that the constitutional order (at least the Italian one) by no means can tolerate.

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2 • 3 = 6

Ideally we could use Unicode, 3 2 1 ~ 3 2 1 ≃

Since Mash is conceived to provide psuedo-object functionality, handling keys which cannot represent a method call falls outside its scope of value.

Hashie does not have built-in support for coercing boolean values, since Ruby does not have a built-in boolean type or standard method for coercing to a boolean. You can coerce to booleans using a custom proc.

There are at least three remarkable aspects to this spread of information seeking

Discussion-Based Active Learning Strategies

With the benefit of hindsight, our analysis would have been much easierif the case studies had greater structure and used standardized definitions. Giventhat the case studies spanned a 20-year period, organization names have changed inthat time and keyword searches were not sophisticated enough to capture some keyinformation.

So when configuring Capybara, I'm using ignore_default_browser_options, and only re-use this DEFAULT_OPTIONS and exclude the key I don't want Capybara::Cuprite::Driver.new( app, { ignore_default_browser_options: true, window_size: [1200, 800], browser_options: { 'no-sandbox': nil }.merge(Ferrum::Browser::Options::Chrome::DEFAULT_OPTIONS.except( "disable-features", "disable-translate", "headless" )), headless: false, } )