199 Matching Annotations
  1. Apr 2020
  2. Mar 2020
    1. Historically, the communitarian bases of the American legal system supported the subordination of individual rights when necessary for the preservation of common good. Quarantine measures were subjected to a deferential review supporting the states' right to substantially limit individual rights for the community's benefit.
    2. The legal principles employed to sustain state public health police power were sic utere tuo ut alterum non laedas (use that which is yours so as not to injure others) and salus publica suprema lex est (public well-being is the supreme law).12 The principle of sic utere describes the power of the state to prevent or prohibit “the use of private property or the commission of private acts in a manner harmful to others.”15 The principle of salus publica, on the other hand, recognizes police power as a means to “prevent or avoid public harm even if the action has not harmed others.
    3. communitarian philosophy underlying this approach was carried into later judicial holdings, further consolidating states' exercise of public health police power.


    1. Scholars like Annette Gordon-Reed and Woody Holton have given us a deeper understanding of the ways in which leaders like Thomas Jefferson committed to new ideas of freedom even as they continued to be deeply committed to slavery.

      I've not seen any research that relates the Renaissance ideas of the Great Chain of Being moving into this new era of supposed freedom. In some sense I'm seeing the richest elite whites trying to maintain their own place in a larger hierarchy rather than stronger beliefs in equality and hard work.

  3. Jan 2020
    1. Robin brings a helpful name to this problem, by way of the philosopher Timothy Morton: hyperobject. A hyperobject is an entity whose scale is too big, too sprawling for any single person to fully appreciate their scale. Climate change, financial markets, socioeconomic classes, design systems—they’re systems we move through, but their scale dwarfs our own.


  4. Dec 2019
    1. should reject the influence of both liberal capitalism and communism, ideas that inspired the revolutionary slogan "Neither East, nor West – Islamic Republic!"

      In a post cold-war world, viewed in increasing binaries of left and right winds be it social liberal - conservative or socialist-capitalist tendancies, it seems incomprehensible as to how one can reject both USA's and Soviet's socio-economic models. I'm curious to know how they organize their economy in this case.

      One part why the western world hates the Islamic revolution might be their lack of understanding about this exact phrase, other than the fact that Iran became a theocracy.

    1. “Electricity;”

      Like the air-pump, recent experiments with electricity also fascinate Victor even while he reaches for a non-modern "system" that would be antithetical to empirical scientific reason. See Iwan Morus, Frankenstein's Children: Electricity, Exhibition, and Experiment in Early Nineteenth Century London (Princeton UP, 1998).

    2. I had heard of some discoveries having been made by an English philosopher

      It is unclear who this English philosopher might have been, though it might be a reference to Erasmus Darwin, who Percy Shelley cites in the novel's introduction.


      William Godwin was Mary Godwin's father, the leading radical political philosopher of the Romantic period. A prolific writer, Godwin was known primarily for his political works, most notably Enquiry Concerning Political Justice and its Influence on Morals and Happiness (1793), but also for the novel Things as They Are; or, The Adventures of Caleb Williams (1794) and the biography of his late wife Mary Wollstonecraft, Memoirs of the Author of A Vindication of the Rights of Woman (1798), an early example of biography.

    4. Natural philosophy is the genius that has regulated my fate

      Not called "science" until the mid-nineteenth century, "natural philosophy" was science in the tradition of England's Royal Society (begun 1660), with its emphasis on Baconian induction, careful experiment, and refusal of any older science that could not be proven and demonstrated in a laboratory.

    5. Albertus Magnus

      Albertus Magnus (1193-1280) was also the teacher of St. Thomas Aquinas. He is often praised for his rejection of dogmatic philosophy and his stress on experimentation. Many books, including the Little Book on Alchemy, were falsely attributed to Magnus but likely written by Paracelsus.

    6. I am by birth a Genevese

      Born in Geneva, Switzerland, Victor is a potential hero insofar as he embodies the "republican" virtues of Europe's only country, much admired by the Shelleys, which did not have a hereditary monarchy. By making Geneva so central to the novel's cultural geography, Mary Shelley also designates the relation between Victor's ambition and Jean Jacques Rousseau's world-making ambition in Discourse on Inequality (1754) among other works.

    7. Seneca


    8. would owe their being to me

      Victor appears so engrossed in his creation that he forgets his discoveries are predicated on the previous research of scientists and natural philosophers. He fails to acknowledge that he "stands on the shoulders of giants," to use the phrase from Sir Issac Newton (1642-1726), including his teachers, a shortcoming indicative of pride of ownership.

    9. air-pump

      An essential instrument for scientific experiments on gases, the first entirely successful air-pump was created for Robert Boyle's experiments at the Royal Society in 1661. Victor's enthusiasm for a modern scientific instrument counterbalances his attraction to magic and pre-modern philosophy. For the broader significance of this invention, see Steven Shapin and Simon Schaffer, Leviathan and the Air Pump (Princeton University Press,1985).

    10. a course of lectures upon natural philosophy

      Far more than printed books, attendance at lectures on natural philosophy instructed thousands of eighteenth-century students of the sciences. Mary Shelley indirectly refers the reader to the vastly popular London lectures on the sciences to which audiences had been flocking since Humphry Davy's inaugural lecture in 1802. Anne Mellor has persuasively argued that Davy was a partial model for the character of Victor in this novel. [Anne Mellor, Mary Shelley: Her Life, Her Fiction, Her Monsters (Routledge, 1989) pp. 91-103)]

    1. Dr. Darwin

      Shelley refers to Erasmus Darwin (1731-1802), the polymath poet, inventor, and scientist who controversially speculated on the materialist idea of life's origins in matter.

    1. 'The object of the Society shall be to end the exploitation of animals by man"; and 'The word veganism shall mean the doctrine that man should live without exploiting animals."

      First philosophical definition of veganism.

    1. Step 1. Get comfortable. Get a pen.

      Step 2. Four questions before you read and during. Goal to find answer.

      2:26 Q1. What's the point? (Vad diskuteras?)

      i.e.: What is the issue or question that drives this book? What area is it in? Why is being written?

      2:30 Q2 Why did they bother? (Varför diskuteras det?)

      i.e. Motivation. What do they want to you think or believe?

      2:49 Q3 What are they trying to prove? (Vad försöker de övertyga dig om?)

      i.e. Thesis. What they are trying to convince you to believe, what they are trying to get you to share.

      2:55 Q4 How are they trying to prove it? (Hur försöker de övertyga dig om det?)

      i.e. Evidence, arguments in favor

      Step 3. Interrogate the text.

      Detective looking for clues, find answer to the four questions

      • Read blurb
      • Read inside jacket copy or back cover
      • First and last paragraph of the book
      • First and last paragraph of each chapter
      • First and last paragraph of the section working on for current day/week
      • Review what you have found: What should you expect to find when you study this further?

      Step 4. Fast read.

      Overall movement and architecture of work.

      Mark with pen. Draw horizontal line at break in text, e.g. when author says that "Now we are finished with this question."

      5:15 Step 5. Slow, careful read.

      Go through text paragraph by paragraph, annotate with pen, trying to find answers to the four questions.


      • Structural clues: introduction, thesis, outline of the argument
      • Write numbers in the margins.
      • Mark key passages. Write a descriptive word or two next to each paragraph for future reference. If unable write a question mark and go on.
      • Question marks in margin when confused and point out what confuses you (e.g. by circling och underlining words).

      7:14 Step 6. Write a short summary.

      10 minutes after finished reading. Do not postpone.

      In book or on sticky note.

    1. People cannot see exhaustive documentation and code examples on their own file system. They would have to visit the repository (which also requires an internet connection).
    2. Some people exist in the school-of-thought where if you cannot express at least minimum viable functionality in your Readme, your module is too big.
  5. Nov 2019
    1. Reactabular has been designed to be extensible. Rather than implementing a lot of functionality in its core, it provides extension points. You can, for instance, customize rendering on cell level. It is possible to implement functionality, such as search, pagination, sorting, and inline editing, through composition.
    1. It seems to me that this failure of the economists to guide policy more successfully is closely connected with their propensity to imitate as closely as possible the procedures of the brilliantly successful physical sciences – an attempt which in our field may lead to outright error. It is an approach which has come to be described as the “scientistic” attitude – an attitude which, as I defined it some thirty years ago, “is decidedly unscientific in the true sense of the word, since it involves a mechanical and uncritical application of habits of thought to fields different from those in which they have been formed.”1
    1. An understanding of adult learning theories (ie, andragogy) in healthcare professional education programs is important for several reasons.

      The author of this article articulates the instrumental learning theories in the healthcare industry. The information provided is more like a speedy way for students and healthcare providers to understand the learning theories. Rating: 4/5

  6. Oct 2019
    1. Styling a Reach component feels similar to styling any native element. There are no themes and you don't have to prescribe to any specific approach to styling. There are some basic styles to make the components usable off-the-shelf, but you can override and add to them with stylesheets, styled components, emotion, glamor, whatever you want.
    1. “A man alone in the world would be paralyzed by … the vanity of all of his goals. But man is not alone in the world” (Pyrrhus and Cinéas, 42).
  7. Sep 2019
  8. Aug 2019
    1. “I insist on a lot of time being spent, almost every day, to just sit and think. That is very uncommon in American business. I read and think. so I do more reading and thinking, and make less impulse decisions than most people in business. I do it because I like this kind of life.” — Warren Buffett
    2. Just be mindful about improving yourself. Here are some simple ways to do it: Mind: read a book (even if it’s just one page a day), journal, come up with ideas. Body: exercise (even if it’s just for 7 minutes), eat good food, drink plenty of water, get a good night’s sleep. Spirit: pray (it doesn’t matter if you’re religious or not) or just says ‘thanks’, be kind to people, write a gratitude list.
    1. See the 1955 publication Speak Truth to Power: A Quaker Search for an Alternative to Violence, published by the American Friends Service Committee, http://quaker.org/legacy/sttp.html.

      Quaker principle "speak truth to power."

  9. Jul 2019
    1. Jane Bennett’s assemblages

      It means a collection of things (human or not) that relate to each other and do things. For example, guns don't kill people, nor does people kill people. (Gun + people) kill people.

  10. Jun 2019
    1. So many people today – and even professional scientists – seem to me like somebody who has seen thousands of trees but has never seen a forest. A knowledge of the historic and philosophical background gives that kind of independence from prejudices of his generation from which most scientists are suffering.

      a nice way to put it

    1. total jerks. As the leader of a popular OSS project, in one way or the other you’ll have to confront with these people, and that’s maybe one of the most stressful things I ever did in the course of the Redis development.

      what's the way to shield yourself from that? This is stresfull mostly because this is not who he (or I) is... i.e. person equipped to deal with this kind of relations

  11. May 2019
    1. Our focus is on distinctive taste and aroma using local ingredients as much as possible. Our commitment is to make beer that is consistently high quality and appealing to the senses.
    1. "bring people as close to the brewing process as possible"


    2. Yellow Dog Brewing is a family-run brewery focused on producing high quality locally crafted beer for everyone to enjoy.
    1. New Level Brewing bends the rules of the style guidelines to create bold beers that are just a bit different from what you may have had before. They may not obey the Rhineheitsgebot, but they refuse to compromise the quality of their beer or to release anything that they don’t love.
  12. Apr 2019
    1. From an economic point of view, this must be one of the oddest projects in the world.. No net gain in floor space for a billion dollar plus privately funded project. This projects exists in one of the most individual economic circumstances in the world. That the CIty of Sydney was unwilling to bend their ridiculous morning Solar Access Plane into Macquarie Park and allow a new tower on Loftus St, leading to this ridiculous FSR swap and wasteful construction... Madness. City of Sydney is the *definition* of champagne socialists. They are too rich, and have too much control over *our* CBD, for a Sydney of 5 million people, not their 250,000 inner city residents.

      Naughty naughty.

    1. I mean look down at Sydney. They’ve shut down chunks of that city like a frozen laptop.”

      Yes! Best description ever.

    1. Hedgehog & Fox You have emphasized ethical action, but a worry I always have about traditions which emphasize renunciation and detachment is what that means for politics and political engagement and the ability to effect any change. Now, both traditions would say the world is so far from perfect and everything is so impermanent that we’re never going to achieve a perfect political state of being. But is there a danger that if we’re attending too much to this kind of advice that we may just think all sorts of wrongs will go unrighted. Can you say something about how you see going beyond the ethical into a more political arena? Antonia Macaro Again, it’s a difficult one. Definitely there’s a tension in both traditions between detachment and action. The Stoics did have an ‘action streak’, as it were, which was about fulfilling your duties and doing what you could, given the circumstances you were in. But yes, it is definitely a tension and maybe this is the sense in which maybe I’m a bit more of an Aristotelian. I think in the end it’s the Serenity Prayer, which is about having the courage to change things that you can change and the serenity to accept the ones that you can’t change and the wisdom to know the difference, which is actually very hard to do. But I think it’s certainly worth trying to change things in the world that you think is possible to change, maybe sometimes even if you don’t think it’s possible to change. Some things may be worth fighting for anyway. It’s a question of finding a balance between that and not getting too attached to things. I suspect that that balance may be a personal, individual choice.
    2. Hedgehog & Fox One point you make a number of times in the book is that our understanding of the mind and the brain, our processes, what’s actually going on beneath the surface, our understanding of that has changed radically. Not just from two-and-a-half thousand years ago but in the last ten years, five years. How recuperable do you think therefore the kind of wisdom traditions are within a framework where we have a very different understanding from they did of how the human mind works? Antonia Macaro Yes, that’s quite a difficult one because especially the Stoics put a lot of emphasis on only thing we can control being our moral choice. Hedgehog & Fox And rationality is well to the fore, isn’t it? Antonia Macaro Yes, yes, exactly. So I certainly think they were wrong in that, in the sense that we are told that a lot of our functioning is unconscious and that we don’t even know our motivation very well; sometimes we act thinking that we are acting for one reason and in fact we’re acting for a completely different reason. There are a lot of studies in social psychology that show that. So I certainly think we shouldn’t overemphasize those abilities because we need to be aware of the fact that we don’t really understand ourselves. But on the other hand, they are good aims to have, to be rational. That is a very good aim to have. It’s true that we have probably more choice on our reactions to things and the way we act than on actual things that happen in the world. So in that sense I think they were correct. So it’s good to remind ourselves of that, because we do get very worked up about how things go for us in the world and a lot of the time it’s good to remind ourselves that we don’t have any control on on that, so focusing more on our reaction. I think it’s good as an inspiration and as a kind of ideal, but not in that extreme way that they were they were saying.
    3. Hedgehog & Fox In your final chapter you distil some of the wisdom which you think is applicable in a secular context. How did you go about doing that? Were the things you ended up with things which you have personally found useful in those traditions? Antonia Macaro Yes, I think I just approached it in that way, just looking at things that I found useful. We haven’t talked yet about the ideal of equanimity, which was quite important for both of them, although it was tempered by compassion, there is a bit of a tension between equanimity and compassion in both traditions. But equanimity is an important ideal and I personally don’t think that pure equanimity is a realistic goal. I’m not entirely sure it would be a really good goal, because it would mean in a way that we’re too detached from certain things that give life meaning, like personal relationships and other things. But I think we can certainly do with a bit more equanimity, so some of the things that I have there are things that maybe aim to put things in perspective. That’s an important thing to do, although I am a bit suspicious of chasing states of mind because they come and go. And I don’t think that they’re the things that really matter. But yes, we could be a little bit more detached and a little bit more tranquil and that would be a good thing. So some of the things I have in there probably have that aim. And there are some thoughts about how to deal with with people, which again is an interesting one because for the Stoics, for example, you had to be realistic about what you were going to encounter in your daily life and people can be very annoying. So there are quite a lot of really nice quotations about that. But at the same time there is the thing of being compassionate and understanding that everybody has flaws and trying to understand that people act badly because they don’t understand things and that’s the same for us and it’s the same for everybody else. So there’s a lot about trying to be compassionate.
    4. Hedgehog & Fox Because certain of the ancient writers you quote, if you were to apply them strictly, the level of radical detachment would be quite hard core. You quote Bernard Williams calling Stoicism ‘lethal high-mindedness’. It would be quite a strong prescription, wouldn’t it, hardcore Stoicism? Antonia Macaro I think a lot of people who consider themselves Stoics probably aren’t quite. Obviously people do adapt it in modern life, but I’m not sure that they’d even be considered Stoics. I can’t remember the exact quotation but Epictetus does say that a lot of his students, a lot of the people studying Stoicism, if they really examined themselves would find that they are maybe Aristotelians or Epicureans, but not really Stoics, because Stoicism is very, very extreme and I don’t think that many people really live like that. I personally don’t think that it would be necessarily a good thing to be that extreme, so it’s always a modified Stoicism that I advocate. Hedgehog & Fox And maybe even the Stoics were modified Stoics. I did smile when Epictetus was suggesting you shouldn’t have more than you need to eat, and you shouldn’t have a bigger house than you need, and you shouldn’t have more slaves than you need! And then you’ve got Seneca, a very wealthy man wrestling and not quite resolving his problems [with wealth], and I thought maybe there’s a little difficulty there even with the early practitioners of Stoicism applying it rigidly. Antonia Macaro Yes, I definitely think that’s true; maybe some more than others. I don’t really know what Epictetus was like in his daily life. He’s certainly quite extreme in what he says. In fact, if you read Seneca’s letters, there are some things that are more Epicurean than than Stoic. So he was a much more rounded individual and had, as you say, his fair share of dilemmas about how attached he should be to wealth and material comforts.
    5. Hedgehog & Fox Tell me about your title, More than Happiness, because the casual observer might think you are aiming at some greater state of bliss. But tell me what in fact you’re pointing to there. Antonia Macaro It’s about what I just said really, that when we look at the wisdom of these traditions, we shouldn’t really aim just at happiness, we shouldn’t focus on happiness all the time anyway. Hedgehog & Fox Because we miss it because it’s a byproduct rather than a target. Antonia Macaro Yes, for a start it’s counterproductive; it raises our expectations about what things should be like in the world and they’re not going to be like that. So the higher our expectations, in a way, the less happy we’ll be, so it’s not a good thing to aim for. And also it’s quite self-centred, just thinking about being happier; we should think more about how we are in the world and how we act towards other people and so on.
    6. Both traditions say that the real joy that we can get isn’t from things going well in the world, because that’s quite unreliable; it’s from things like thinking clearly about things, accepting things the way they really are, and acting ethically. Doing the right things. That is the way to be happier, not relying on the world giving us what we want, because a lot of the time it doesn’t.
    1. Meaning of life?Love and meaningful work.What makes work meaningful?When you apply your unique abilities to something you regard as worthwhile – especially if you know that no one else would have done it in quite the same way.Wait. Can I have 40 more years to work on my answer?
    2. What do you do in your spare time?Hang out with family, walk and hike, play piano, read speculative fiction and popular non-fiction (esp. history, psychology, technology, and cosmology).
    1. Have to agree had a walk around here recently and I'm not impressed by any of the buildings going up around the square. The FJMT tower and low rise buildings are a jumbled mess, pretty ugly actually. The Mirvac buildings are not much better. The library just looks like an entrance to a train station and makes no sense being underground with it's commercially clad fly tower or whatever it is? It's entrance is cramped with a cafe blocking access to the steps. Why build a grand space only for it to be cluttered? I just felt the place felt like no lesson's have been learnt. Hopefully some better designs will be constructed in Green squares evolution but it's certainly not an exercise in good city planning and the architecture is certainly not groundbreaking harmonious or pleasing on the eye.

      Largely agree. It's all very controlled, with a bit of decent archi. But it certainly doesn't feel 'real', tactile.. like there is any ownership. It belongs to ritzy people, ritzy gov, and ritzy gov-corporate relationships. Yerp.

  13. Mar 2019
    1. 1 Maman died today. Or yesterday maybe, I don't know. I got a telegram from the home: "Mother deceased. Funeral tomorrow. Faithfully yours." That doesn't mean anything. Maybe it was yesterday

      Spoken by Mersault’, the novels narrator. He shows no remorse that his mother died. By him saying "that does not mean anything" in the reading introduces the idea of meaninglessness of human existence. Albert Camus moral philosophy.

    1. Thanks, SM. I, too, want to emphasise that there are excellent philosophers who are outside the academic system. Publishing in journals, working in a university, etc., is only one way to philosophise; it has many advantages, most obviously that of providing a social and material infrastructure for enquiry. But there are other ways to philosophise, too!
    2. Saying what makes a good philosopher is complex and always arouses disagreement, not least since the characteristics of a good philosopher depend a lot on what one considers to be the aims of philosophising, and those are highly plural. The ancient Indian philosophies regarded metaphysical theorising as crucial to the ‘liberation’ of humans from the ‘wheel of suffering’, a conviction largely rejected by classical Chinese philosophers, for whom abstract theory was a distraction from the spontaneity characteristic of a properly ‘harmonious’ life, something apt to be threatened by self-indulgent ‘cleverness’. Within modern academic philosophy, one finds many different conceptions of the aims of philosophy, ranging from the modest to the momentous. Common candidates may include advancing social justice, enhancing scientific enquiry, informing public policy, or the solution of local intellectual problems or, at the other end, the development of ‘big picture’ accounts of life, the universe, and everything.
    3. Second, success in being good at philosophy often requires a very different set of epistemic, practical, and interpersonal competences, many of which are often classified as vices. ‘Playing the game’, in terms of institutional and disciplinary politics, typically rewards traits such as aggressive ambition, insincerity, and self-interestedness. Not always, for sure, but to play that game is to step into an arena with ever-finer lines between legitimate self-interest, pragmatic acquiescence, and more Machiavellian traits.
    4. A person can be good at this thing called philosophy without also being good at this thing called academic philosophy, which is one historically recent, institutionalised form taken by philosophy. Think of how differently philosophy is conceived and practiced in a medieval Christian monastery, a Zen Buddhist temple, or a 21st century British university.
    1. the most important secret in magic is that most people believe there’s a safe somewhere that contains all the magic secrets that’s heavily guarded and carefully locked. The biggest secret magicians have to keep is that that safe is empty.
    2. In Tim’s Vermeer, our friend Tim Jenison believes that he has discovered the method by which Vermeer got such photo-realistic effects. Knowing that does not in any way diminish my astonishment at looking at a Vermeer painting. Alexander Pope wrote, “A little learning is a dangerous thing/ drink deep, or not taste the Pierian spring.” He’s talking about exactly that. A little learning can spoil magic. A lot of learning enhances it.
    3. Magicians get into magic because they’re seduced by the feeling of amazement. The ironic thing is, the deeper they dive into magic, the less often they get fooled. That seems immeasurably cruel.The deeper you get into magic, the more profound your amazement becomes. There’s an intermediary stage where you go, “Oh, is that all there is? It was just a thread?” And then when you work with a thread for four years, and you work out what must exactly be done to make that thread into something that is profound and difficult to imagine could be the cause of whatever it is you’re doing to it, you veer right into a different kind of amazement. It’s the amazement of the knowledgeable person. It’s the amazement of the astronomer who has studied everything about the stars that is available, and who sees and understands the mechanisms that we know about, but is able to appreciate how mysterious it all is in the larger picture.
  14. Feb 2019
    1. Our culture has evolved means for us to organize the little things we can do with our basic capabilities so that we can derive comprehension from truly complex situations, and accomplish the processes of deriving and implementing problem solutions.

      Small steps are how we make progress through complexity: these small steps are converted into processes and our tools enhance the processes.

    1. Especially helpful to Astell were the arguments of Descartes that extensive classical learning, from which women had been largely excluded. was not necessary to a vibrant intellectual life: All people were innately capable of reason. the key men· tal activity

      Aaaaaand here is where de Pizan would probably give her a high-five.

      More seriously, Christine de Pizan did something very similar to what I think Astell has done. They both seem to take the philosophical arguments made by famous male philosophers that were used against them/their sex/gender and instead make those philosophical arguments work with and for them/their sex/gender. Astell also seems to do this with religion.

    1. But it would have been more difficult to have proved the superiority of the fonner, to the conviction of every by-stander.

      Even though there are those in the room who aren't fans of Plato, I'm reminded of his description of the philosopher here, where he likens the philosopher to the only one who understands navigation by the stars on a ship full of people. The other sailors laugh and deride the "stargazer," because he seems foolish to them. But of course, the philosophers are right and the sailors are wrong.

      Granted, this may just be a highly stylized and ancient form of "I'm rubber, you're glue."

    1. 現在比特幣區塊鏈大小已經來到了220 GB,或許大家會認為這是一個不大的數字,但假設在比特幣運作的那一年開始區塊鏈一直保持在滿載的狀況下,以每十分鐘增加1MB計算到滿十週年的今天,應當要超過525.6 GB,十年前的525.6 GB 是一種奢侈,當今的社會一人1TB、2TB 的硬碟或許是一件很正常的事情。 對我而言,「這是中本聰跟儲存和計算成本的對賭」,他在賭硬碟空間的製作工藝促使的單位空間的成本降低這件事的速度比較快,還是區塊鏈成長的速度比較快,倘若區塊鏈的成長速度較快的話,我相信這世界上不存在儲存完整區塊鏈的硬碟,這使得去中心的區塊鏈更難以被實現出來。 所以對我而言,如果要再創造一個新的區塊鏈的應用,必須要尋找一個低訊息產出速度,也就是低 TPS,且單位訊息的大小不能太大,越小越好。以降低頻率、降低單位訊息大小的方式抑制區塊鏈大小的成長速度,屆時巡找的目標或許就是一個低頻率高單價的應用場景。

      <big>评:</big><br/><br/>在中国人的习武观里,讲究「天下武功,唯快不破」。快,即应变迅速,无论是在追求高 TPS 的技术环境,还是在需要快速迭代的商业世界,「快」都不失为一计上策。 <br/> <br/> 但是要如何才能保使自己在迅速登上高度的同时,不失风度?中本聪给出的答案从侧面应证了日式「侘寂」(wabi-sabi)美学对此问题的态度——「接受短暂和不完美」。中国人能否在自己的哲学智慧里寻到一个类似解呢?我看是有的,所谓「上善若水,以柔克刚」。

    1. one task of philosophy is to improve language

      HU clap MA clap NI clap SM clap

      "this shit sucks. There is certainly some ideal way it ought to work, so lets make it better and better because we can and we know how things work and how they ought to and we're smart and in control!!!"

      What's the posthuman approach to language, in short? Maybe we can substitute words to come up with a different way of seeing it, like "one task of rhetoric is to invigorate language."

    2. Language is imperfect,

      When would it ever be perfect? In the following sentence, it seems as though the author is claiming that philosophy is a curative method for language.

    1. it arises from a flawed pattern of reasoning rather than values

      Both well-meaning populist states and right-wing dictatorships share the same failure mode.

  15. Jan 2019

      Via Stanford Encyclopedia - History of Utilitarianism: "Though there are many varieties of the view discussed, utilitarianism is generally held to be the view that the morally right action is the action that produces the most good. There are many ways to spell out this general claim. One thing to note is that the theory is a form of consequentialism: the right action is understood entirely in terms of consequences produced. What distinguishes utilitarianism from egoism has to do with the scope of the relevant consequences. On the utilitarian view one ought to maximize the overall good — that is, consider the good of others as well as one's own good."

    1. Philosophy and rhetoric, taken as the two great opposites of the Western cultural conversation, can be harmonized

      When thinking of music, it often occurs that the paring of two chords that do not traditionally create harmony (philosophy and rhetoric) may create beautiful sounds through dissonance.

  16. Dec 2018
    1. The safest general characterization of the European philosophical tradi- tion is that it consists of a series of footnotes to Plato

      But these footnotes are inscribed forms of thought. Plato is himself nothing but a series of written inscription - of which these footnotes are a part.

  17. Nov 2018
    1. The Modern Stoicism movement traces its roots to Victor Frankl’s (Sahakian 1979) logotherapy, as well as to early versions of Cognitive Behavioral Therapy, for instance in the work of Albert Ellis (Robertson 2010). But Stoicism is a philosophy, not a therapy, and it is in the works of philosophers such as William Irvine (2008), John Sellars (2003), and Lawrence Becker (1997) that we find articulations of 21st century Stoicism, though the more self-help oriented contribution by CBT therapist Donald Robertson (2013) is also worthy of note. All of these authors attempt to distance the philosophical meaning of "Stoic"—even in a modern setting—from the common English word "stoic," indicating someone who goes through life with a stiff upper lip, so to speak. While there are commonalities between "Stoic" and "stoic," for instance the emphasis on endurance, the latter is a diminutive version of the former, and the two should accordingly be kept distinct.
    1. Inventive interactive history of philosophy linking quotes/ideas from various thinkers. No Deleuze!?

  18. Oct 2018
    1. This page shows a graph of philosophical authors, important statements of them and with whom they agree or disagree by those.

  19. Sep 2018
    1. For to imprint anything on the mind without the mind’s perceiving it, seems to me hardly intelligible.

      The theory of the unconscious mind opposes this view

    2. These have so settled a reputation of maxims universally received, that it will no doubt be thought strange if any one should seem to question it. But yet I take liberty to say, that these propositions are so far from having an universal assent, that there are a great part of mankind to whom they are not so much as known.

      Is Locke asserting that Identity is not a universal feature of experience?

    3. Universal consent proves nothing innate. This argument, drawn from universal consent, has this misfortune in it, that if it were true in matter of fact, that there were certain truths wherein all mankind agreed, it would not prove them innate, if there can be any other way shown how men may come to that universal agreement, in the things they do consent in, which I presume may be done.

      Assuming a dichotomy of innate vs acquired, can a truly universal thing be subject to this test? If it is ubiquitous, no space/time where it wasn't so, and there are no instances where it is consciously acquired, is it not functionally innate?

      An example would be the idea of physical orientation, "Left vs Right". They are near-universal aspects of experience that are absent (as far as we can tell) only in some people with neurological disorders.

  20. Aug 2018
    1. to tarry with this negative

      I've always been interested in Hegel's statement about tarrying with the negative. In my mind, I think of fencing, perhaps because I conflate "tarry" with "parry."

      However, I don't think this is necessarily too far off. To tarry can be seen as staying and engaging with the negative. It seems similar to "dilly-dally" or "dawdle." Basically, it seems to me that to "tarry with the negative" is to delay oneself in the presence of the negative in order to engage with it (which I still choose to view as an intricate fencing match).

    1. anomie

      I feel like this word captures very well the exact era of Trumpian Republicanism in which we find ourselves living.

    2. Are there, in other words, any fundamental "contradictions" in human life that cannot be resolved in the context of modern liberalism, that would be resolvable by an alternative political-economic structure?

      Churchill famously said "...democracy is the worst form of Government except for all those other forms that have been tried from time to time..."

      Even within this quote it is implicit that there are many others. In some sense he's admitting that we might possibly be at a local maximum but we've just not explored the spaces beyond the adjacent possible.

    3. Believing that there was no more work for philosophers as well, since Hegel (correctly understood) had already achieved absolute knowledge, Kojève left teaching after the war and spent the remainder of his life working as a bureaucrat in the European Economic Community, until his death in 1968.

      This is depressing on so many levels.

    1. Hume had denied that they were,whereas Kant thinks they are. For Kant, they are com-binations of concepts and particulars, of reason and ex-perience. While the Empiricists suggest all our knowledgemust conform to experience, Kant says all experience mustconform to knowledge

      Superación de la disputa entre empirismo y racionalismo

    1. Habe ich einBuch, das für mich Verſtand hat, einen Seelſor¬ger, der für mich Gewiſſen hat, einen Arzt der fürmich die Diät beurtheilt, u. ſ. w. ſo brauche ich michja nicht ſelbſt zu bemühen. Ich habe nicht nöthigzu denken, wenn ich nur bezahlen kann; anderewerden das verdrießliche Geſchäft ſchon für michübernehmen.

      Kant über künstliche Intelligenz

    1. Sorokin and Merton in 1937, entitled 'Social Time: A Methodological and Functional Analysis' that some of the Durkheimian ideas were taken up again. This paper identified social time as qualitatively heterogeneous (e.g. holidays and market days), not quantitatively homogeneous as astronomical or physical time has it. Social time was seen as being divided into intervals that derive from collective social activities rather than being uniformly flowing. Local time systems, it was argued, function mainly in order to assure the coordination and synchronization of local activities which eventually become extended and integrated, thereby necessitating common time systems. The Durkheimian claim of the category of time being rooted in social activities, of time being socially constituted by virtue of the 'rhythm of social life' itself, buttressed by the analysis of the social functions it served, was a tacit rebuttal of Kant's a priori intuitions of time, space and causality.

      Sorokin and Merton extended Durkheim's work and staked the claim that social time was qualitative, varied, rhythmic and useful for social coordination in contrast to Kant's philosophy of time, space and causality.

      Kant in a nutshell: "In 1781, Immanuel Kant published the Critique of Pure Reason, one of the most influential works in the history of the philosophy of space and time. He describes time as an a priori notion that, together with other a priori notions such as space, allows us to comprehend sense experience. Kant denies that neither space or time are substance, entities in themselves, or learned by experience; he holds, rather, that both are elements of a systematic framework we use to structure our experience. Spatial measurements are used to quantify how far apart objects are, and temporal measurements are used to quantitatively compare the interval between (or duration of) events. Although space and time are held to be transcendentally ideal in this sense, they are also empirically real—that is, not mere illusions." via Wikipedia Philosophy of space and time

  21. Jul 2018
    1. I buy into Newton’s philosophy that we see further by standing on the shoulders of giants.

      I take his general point here, and Newton said something along these lines, but I wouldn't call it "Newton's philosophy". If anything this philosophy is really the scientific method and Newton didn't invent it.

    1. It would be deeply unphilosophical to select a favourite living philosopher without questioning the philosophical assumptions underpinning the task. The emphasis on great individuals reflects an emphasis on innovation, an idea that rationality is best exercised in the solitary thinking of lone minds, and an ideal of autonomy in which we should think not just for ourselves but by ourselves. These are not uniquely western ideas and values but they are more pronounced here than elsewhere in the world. “Authorship of a philosophy resides not in individuals but in groups” For example, although Confucius is revered in China, he is of secondary importance to the school of thought he helped develop. This is Rujia, or the school of the ru (ru is a scholar or learned man, and jia is literally house or family). Confucianism was a term coined by 16th century Jesuit missionaries, superimposing the western value on founding figures on the indigenous tradition. But Confucius saw himself as a preserver of ancient wisdom, not as a creator of a new philosophy. In this way of thinking, authorship of a philosophy resides not in individuals but in groups. Philosophising is a quintessentially collective enterprise. In that spirit, I would nominate the East-West Philosophy Center in Hawai’i as my favourite “philosopher.” It is a unique locus for comparative philosophy, a hub for a community of scholars that extends beyond its formal members. In its orbit are exceptional thinkers like the Confucian philosopher Roger Ames and the Japan specialist Tom Kasulis. Thinkers like these do not receive as much credit as is due in part because non-western philosophy is undervalued but also because they can be dismissed as mere interpreters rather than original thinkers. In fact, all philosophers work in traditions and some of the most creative work has always emerged as a sympathetic response to existing ideas. What is exciting about the work of the likes of Ames and Kasulis is that it breathes new life into old ideas by bringing disparate traditions into dialogue with each other. In contrast, those that plough their lonely furrows risk creeping into stagnation and irrelevance.
  22. Jun 2018
    1. This should be a space where you can create the identity that you want to have. You can write yourself into existence.

      I like this sentiment. Had René Descartes been born a bit later might he have said "Blogeō, ergo sum"?

      [also on boffosocko.com]

    1. But it’s the second part of that definition that has proven the most helpful for me: ‘recognising that one’s own experience is part of the common human experience’. It’s the idea of taking a zoomed-out look at yourself, and realising that you are more similar to others than you are different, even (maybe especially) considering how ridiculous you often are. As Neff herself said in an interview with The Atlantic in 2016: ‘[W]hen we fail, it’s not “poor me,” it’s “well, everyone fails.” Everyone struggles. This is what it means to be human.’In fact, it’s this part of the definition of self-compassion that makes me question whether it should be called self-compassion at all. Neff’s concept isn’t really about adoring yourself, or not entirely, anyway; this piece of it isn’t actually about you. Rather, it’s about the importance of recalling that you are but one small part of an interconnected whole.
  23. Apr 2018
    1. But why did the different thinking styles emerge in the first place? The obvious explanation would be that they simply reflect the prevailing philosophies that have come to prominence in each region over time. Nisbett points out that Western philosophers emphasised freedom and independence, whereas Eastern traditions like Taoism tended to focus on concepts of unity. Confucius, for instance, emphasised the “obligations that obtained between emperor and subject, parent and child, husband and wife, older brother and younger brother, and between friend and friend”. These diverse ways of viewing the world are embedded in the culture’s literature, education, and political institutions, so it is perhaps of little surprise that those ideas have been internalised, influencing some very basic psychological processes.
  24. Mar 2018
  25. Feb 2018
    1. First, in terms of science, it now appears that his metaphysics has withstood the test of time. While traditional scholars largely dismiss his holistic ontology prior to the Critique, innovations in the environmental and physical sciences have validated Kant's claims as realistic insights in the workings of nature. His evolutionary theory of the universe is now seen as “the essence of modern models” in cosmology (Coles 2001: 240), and his natural philosophy is seen as the last milestone of western philosophy prior to its “comedown” to skepticism (Hawking 2003, 166). In light of climate change, it stands to reason that Kant's grasp on biospherical dynamics and sustainable policies may well spur a philosophical return to Kant in the near future.
  26. Nov 2017
    1. This is the indirect pursuit of the golden rule that focuses on ideally good means to ideally good ends. “Love the good with your whole mind, your whole heart and your whole strength,” then you will love your neighbor as yourself, and also treat her as you’d wish to be treated by her. The differential diagnosis here identifies devotion that leads to embodiment as the cause of golden rule effect. And this devotion need not include any following or practicing rules of thumb like the golden rule, purposely fulfilling duties, or practicing those conventional activities associated with being morally upright. It can be as spiritual and abstract an activity as concentrated rational intuition ever-intent on an imagined Platonic form of good, which presumably would direct one’s perception of every reflection of the Form, in every ethical matter one dealt with in life.
    2. The golden rule displays one algorithm for programming exemplary fair behavior, which can be habituated by repetition and even raised to an art by practice. Virtue ethics (habits) and deliberation ethics (normative ethics) fall here. What we are simulating are side-effects of a moral condition. We are trying to be good, by imitating symptoms of being good.
    3. The fourth way, is more a simulation than a “way.” It is not a form of embodiment at all, and therefore does not generate golden rule effect as a spontaneous offshoot. We learn to act, in some respects, as a master or exemplar would, but without embodying the character being expressed, or being truly self-expressive in our actions. What we call ethics as a whole—the ethics of duties, fulfilling obligations, adhering to responsibilities, and respecting rights can be seen as this sort of partial simulation. We develop moral habits, of course, some of which link together in patterns and proclivities. And we can  “engage” these. But we would not continue to carry around a sense of ethical assembly instructions or recipes needing sometimes to refer to them directly—if we were ethics, if we embodied ethics. We don’t retain rules and instructions when we are friends or parents. (Those who read parenting books are either looking for improvements or fearing that they aren’t true parents yet.)
    4. Getting some perspective, the second and third avenues or “ways of embodiment” above are analogous to the two main schools of Zen Buddhism—Rinzai and Soto. In the first, one experiences satori or enlightened awakening in a sudden flash. It is not known how, even a non-devotee may be blessed by this occurrence. One smiles, or laughs as a result, at the contrast in consciousness, then goes back to one’s daily life with no self-awareness of the whole new sense of reality and living it creates. Those around cannot help but notice the whole new range of behaviors that come out, filled with the compassion of a bodhisattva. To the master, it is daily life and interaction: “I eat when I am hungry, I sleep when I am tired.” The third way is that of gradual enlightenment. One meditates for its own sake, with no special aim in mind—no awaited lightning strike from the blue. “Over time, as one constantly “polishes one’s mirror,” Zen consciousness continually grows until normal consciousness and ego fade out, akin to the Hindu version of enlightenment or moksha. Compassion grows beside it, imperceptibly, until one is bodhisattva. To the recipient, Zen-mind seems ordinary mind.
    5. the secular spiritual transformation that comes from single-mindedness. When someone’s striving for a cherished goal becomes a life-mission, be it mastering a musical instrument or fine art, or putting heart and soul into building a business, or putting a public policy in place (a new drunk-driving ban or universal health care) they often come to embody their goal. “He is his company.” “She has become her music” (“and she writes the songs”).  Certainly in religion this is what is meant by terming someone holy or a living saint. This is also the secular goal of Confucian practice, to make li (behavioral ritual) yi (character). One accomplishes this transformation by complete and intense concentration of thoughts and behavior, and by “letting go” of one’s self-awareness or ego in the task. The work takes over and one becomes “possessed” by it, either in an uplifting way, or as in the need for exorcism, rehab, or at least “intervention” by friends and family. When morality sets the goal and means here, we term their culmination “moral exemplarism.”
    1. Slote begins by observing that discussions of moral development and methods of teaching children to be moral tend to assume that the children have been loved, with (usually tacit) acknowledgment that children who aren't loved may not respond to the methods in question. He points out that unloved children often have psychopathic tendencies, and if this is the result of their being unloved, then love in very early childhood is a condition for moral development
    2. (1) the importance of early upbringing for the future development of virtue, (2) the central place of action in learning virtue, and (3) the indispensability of community for both cultivating and maintaining virtue, which is an ongoing activity.
  27. Oct 2017
    1. Unlike every other ethic, agape provides no basis for according ourselves special first-person discretion or privacy.  The self-other gap is transcended. It’s not even clear how the typical moral division of labor is justified in agapeistic terms. In principle, when we raise our spoon filled with breakfast cereal at the morning table, the matter of whose mouth it goes into is in question
    2. for those who use its ethic to rise above good and evil in a mundane sense, the golden rule is a wisdom principle. It marks the transcendence of interested and egoistic perspectives. It points toward its sibling of loving thy neighbor as thyself because thy neighbor is us in some deeper sense, accessible by deeper, less egoistic love
  28. Sep 2017
    1. but the true technology of Java is not in the language, but the virtual machine itself. The JVM as it stands today, is a fast, abstract machine that you can plug any languages into, and is able to operate at speeds comparable to natively compiled binaries.

      This is something really neat to ponder at... Thank you for your insight!

    1. The point of political protest is to change the world. And yet the process matters, too.
    2. To live in the present is not to avoid hard work or strife. Alongside the projects that occupy you in your profession, or in your political life, the telic activities that matter to you, is the atelic process of protesting injustice or doing your job. To value the process is not to flee from work or political engagement. That is why living in the present is not an abdication of ethical responsibility or a recipe for detachment.
    3. To live in the present is not to deny the value of telic activities, of making a difference in the world. That would be a terrible mistake. Nor can we avoid engaging in such activities. But if projects are all we value, our lives become self-subversive, aimed at extinguishing the sources of meaning within them. To live in the present is to refuse the excessive investment in projects, in achievements and results, that sees no inherent value in the process.
    4. To live in the present is to appreciate the value of atelic activities like going for a walk, listening to music, spending time with family or friends. To engage in these activities is not to extinguish them from your life. Their value is not mortgaged to the future or consigned to the past, but realized here and now. It is to care about the process of what you are doing, not just projects you aim to complete.
    5. “If you are learning, you have not at the same time learned.” When you care about telic activities, projects such as writing a report, getting married or making dinner, satisfaction is always in the future or the past. It is yet to be achieved and then it is gone. Telic activities are exhaustible; in fact, they aim at their own exhaustion. They thus exhibit a peculiar self-subversion. In valuing and so pursuing these activities, we aim to complete them, and so to expel them from our lives.
    6. Atelic activities, by contrast, do not by nature come to an end and are not incomplete. In defining such activities, we could emphasize their inexhaustibility, the fact that they do not aim at terminal states. But we could also emphasize what Aristotle does: They are fully realized in the present. “At the same time, one is seeing and has seen, is understanding and has understood, is thinking and has thought.” There is nothing you need to do in order to perform an atelic activity except what you are doing right now. If what you care about is reflecting on your life or spending time with family or friends, and that is what you are doing, you are not on the way to achieving your end: You are already there.
  29. Aug 2017
    1. T. Nagel (1974) argues that some facts can only be captured ‘from a subjective perspective’ and uses his famous example of bats to illustrate the point: Even if we knew everything there is to know ‘from an objective perspective’ about a bat's sonar system, certain factual questions concerning bats would remain unanswered. We still would not know ‘what it is like’ to perceive a given object with a bat's sonar system.
    2. the Martian would be lacking completely in the sort of imagery and empathy which depends on familiarity (direct acquaintance) with the kinds of qualia to be imaged or empathized.
    3. advantages of knowledge by acquaintance over knowledge by description
    1. Not all things wise and good are philosophy Nicholas Tampio
    2. Good point. I think the author’s argument is weak in overlooking the issue that there are in fact philosophical traditions that do make arguments for God, for the immortal soul, etc.Additionally even the Greek tradition had philosophy as a spiritual discipline in the sense that it was about the individual’s initiation into a one-ness with the rest of creation. Thus the Indian, the Buddhist, the Native American can in fact have a philosophical tradition far more in line with the Greeks than the sad attempts of the Dennets and Churchlands who want to resurrect a debunked behaviorism or invest in silliness like computer programs as conscious entities.
    3. In fact, an argument could be made - one that respects the Greek philosophic tradition - that contemporary Anglo-American “philosophy”, based in physicalist ontology, is not in fact philosophy (love of wisdom) at all, but rather, represents the death of philosophy much as fundamentalism represents the death of the spirit of religion.
  30. Jun 2017
    1. conquest of mind

      Aee Panthee Sagal Jamaatee Man Jeetai Jagjeet - conquer the mind, conquer the world

    2. Santi (self-control or quietness of mind), Vichara (spirit of inquiry), Santosha (contentment) and Satsanga (good company).

      in Sikhi, the Gurus taught us that to obtain liberation, we must have good virtues those 5 virtues are: truth, compassion, compassion, humility & love

      similar concept

    3. Realize that you are the immortal all pervading Self and become free.

      A drop within an ocean, an ocean within a drop

      can that drop truly understand the greatness of the ocean? can it understand it is a part of the ocean? perhaps not but if it can understand itself, there is a chance it can understand what it's made of - the ocean

    4. Nothing in a dream can be true

      Descartes: I think therefore I am?

      he can doubt everything - everything is a dream - but he knows he is true because he can think and convince himself that nothing exists.

      I have convinced myself that there is nothing in the world — no sky, no earth, no minds, no bodies. Doesn’t it follow that I don’t exist? No, surely I must exist if it’s me who is convinced of something. But there is a deceiver, supremely powerful and cunning whose aim is to see that I am always deceived. But surely I exist, if I am deceived. Let him deceive me all he can, he will never make it the case that I am nothing while I think that I am something. Thus having fully weighed every consideration, I must finally conclude that the statement “I am, I exist” must be true whenever I state it or mentally consider it. (Descartes, Meditation II: On the Nature of the Human Mind, Which Is Better Known Than the Body).

  31. May 2017
    1. The French sociologist Gabriel Tarde in 1901 made the following telling observation: ‘I open a newspaper that I think is today’s, and I greedily read some news, then I notice it’s a month or a day old, and it immediately ceases to interest me.’ There is a kind of ‘sudden disgust’ at noticing that what you thought was news is in fact old, he says. This ‘increasing passion’ for the ‘sensation of news’ (sensation d’actualité), is ‘one of the clearest characteristics of civilised life’.

      Kind of like when we're watching sports on TV and enjoying -- but upon noticing that it's not live, we re disappointed and switch channels

  32. Apr 2017
    1. phenomenological

      Surprised nobody's beat me to this post, but Phenomenology is the philosophy of consciousness and experience. Like the video summary of Hume v. Descartes, phenomenology looks at things and consciousness as "bundles" of experiences, though more than Hume's pure sensory approach, since it includes the larger elements of "experience" as well.

  33. Mar 2017
    1. He might have been my brother. After a while, I guess I realized that he was my brother

      Reminds me of Viktor Frankl and Personalism, "Seeing everyone as another I." Here's a link about it, it was a very big philosophy with Pope John Paul II.

      e. Particularly, with Corder's later point, it reminds me of Frankl's experience meeting with a fellow concentration camp survivor, this one being a survivor of the Soviet Gulag, telling him about a fellow prisoner who had been a leader, inspiration, and hero among them, and kept them alive. He names him, and his hero prisoner happened to be one of the guards from Frankl's camp, a particularly brutal one.

    1. That summer was the first time he rented an inexpensive cottage on Gotts, a remote island off the coast of Maine; it lacked running water and electricity but was covered in pine forests and romantic mists. There, he wrote Levin, he was “reading nothing more frivolous than Plotinus and Husserl,” and Harry was welcome to join him “if Wellfleet becomes too worldly.”

      Paul de Man is buried on Gotts

  34. Feb 2017
    1. Conviction affects the understanding only; persuasion, the will and the practice. It is the businci.s of the philosopher to convince me of truth; it is the business of the orator to persuade me to act agreeably to it, by engaging my affections on its side. Conviction and persuasion do not always go together. They ought, indeed, to go together; and 111011/d do so, if our inclination regularly followed the dictates of our understanding.

      A very important move made here within the history of rhetoric.