175 Matching Annotations
  1. Nov 2022
    1. Justice Felix Frankfurter,a prolific writer as a Harvard lawprofessor before joining the SupremeCourt, was right that “[a]nything thatis written may present a problem ofmeaning” because words “seldomattain[] more than approximate preci-sion.”12

      12 Felix Frankfurter, Some Reflections On the Reading of Statutes, 47 CoLUm . L. rev. 527, 528 (1947), reprinting Felix Frankfurter, Sixth Annual Benjamin N. Cardozo Lecture, 2 Rec. Bar Ass'n City of N.Y. (No. 6, 1947).

  2. Oct 2022
    1. However, most of the sites featured on Omeka's Showcase and Blog only feature a small number of publications for the purpose of a more focused exhibition, rather than large bibliographies.

      focused exhibition through small ... i don't get it....

  3. Sep 2022
  4. www.justine-haupt.com www.justine-haupt.com
    1. The question "what is the meaning of life" doesn't seem to me to be an important one, although I think Sagan's "we are a way for the universe to know itself" is about as good an answer as can be found.

      While I agree with Sagan, that's not the meaning of life.

      The meaning of life is to project ones self into the future. There might be other ways to do this, but the easiest way is to have and raise children.

    1. "Respondents across all countries were worried about climate change (59% were very or extremely worried and 84% were at least moderately worried). More than 50% reported each of the following emotions: sad, anxious, angry, powerless, helpless, and guilty. More than 45% of respondents said their feelings about climate change negatively affected their daily life and functioning, and many reported a high number of negative thoughts about climate change (eg, 75% said that they think the future is frightening and 83% said that they think people have failed to take care of the planet).

      !- for : Social Tipping Points - Tipping Point Festival - Meaning crisis

    1. https://web.archive.org/web/20220901150728/https://flowingdata.com/2022/09/01/looking-for-meaning-in-the-everyday/

      Self assessment Vgl [[Self Pni 20141228171006]]

      Rest self care rated less meaningful. Vgl [[Rest by Alex Soojung-Kim Pang]] and eg Covey's 7th.

      Data is available, Nathan Yau made the graph from raw data.

      I wonder about the self assessment as meaningful. Meaningful to themselves or meaningful they'd expect others to perceive it as. Rest might be important, but watching tv generally seen as not meaningfull. The activity might be seen as meaningless but the purpose might be nonetheless meaningful. This is not a straightforward evaluation to make. Wonder about the actual questions asked, and how it might impact data.

  5. Aug 2022
    1. Neural models more closely resemble movable type: they will change the way culture is transmitted in many social contexts.
  6. Jul 2022
    1. Both types of inauthentic existence involve running away from the awareness of death, not allowing the fact of death to penetrate into consciousness, not facing up to the human situation, and not undergoing the crucial moral catharsis. So Kierkegaard, Becker, and Socrates all agree: the denial of death is indeed at the center of human inauthenticity. Kierkegaard and Socrates would further insist that authentic human living–the open embrace of life structured by death–can only be rejected or embraced to begin with, because perishing meaning and non-perishing meaning co-constitute conscious existence.

      Here we find Kierkegaard, Becker and Socrates all in agreement. Both types of inauthentic existence involves running away from death and disallowing the fact of our own death from penetrating into consciousness, and avoiding our human existential condition.

      This also prevents us from reaching the next stage of moral catharsis. Denial of death lay at the center of human inauthenticity.

      Hughes closes by saying that an open embrace of life structured by death is embraced when perishing and non-perishing meaning co-constitute our conscious existence. This is similar to the Buddhist principle of the middle way and the Stop Reset Go maxim:

      To be or not to be, that is the question To be AND not to be that is the answer

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

      Embrace the mystery, the sacred - accepting that one will be gone forevermore is a mighty task as our culture teaches us to seek recognition. The last thing we want to be is unrecognized, a nobody. And yet, when we are dead and dissipated back into the rest of the world, that is exactly what we will become.

      But we have to accept that reality before we can build and think beyond it to a deeper possibility of meaning. Reality brought us forth to begin with. Every moment is already sacred.

    3. We all want out lives to have meaning, and death suggests that life adds up to nothing. People want desperately for their lives to really count, to be finally real. If you think about it, most all of us try to found our identities on something whose meaning seems permanent or enduring: the nation, the race, the revolutionary vision; the timelessness of art, the truths of science, immutable philosophical verities, the law of self-interest, the pursuit of happiness, the law of survival; cosmic energy, the rhythms of nature, the gods, Gaia, the Tao, Brahman, Krishna, Buddha-consciousness, the Torah, Jesus. And all of these, Becker says, function as “immortality systems,” because they all promise to connect our lives with what endures, with a meaning that does not perish. So let’s accept Becker’s thesis: that fear of death and meaninglessness, and a self–deluding denial of mortality, leads many people to these “immortality systems.”

      Immortality projects are deeply associated with avoiding a meaning crisis, as per cogntive scientist John Vervaeke's project: The Meaning Crisis:

      https://www.meaningcrisis.co/all-transcripts/

    1. so that's me trying to do a synoptic integration of all of the four e-cognitive science and trying to get it 00:00:12 into a form that i think would help make make sense to people of the of cognition and also in a form that's helpful to get them to see what's what we're talking about when i'm talking about the meaning 00:00:25 that's at stake in the meaning crisis because it's not sort of just semantic meaning

      John explains how the 4 P's originated as a way to summarize and present in a palatable way of presenting the cognitive science “4E” approach to cognition - that cognition does not occur solely in the head, but is also embodied, embedded, enacted, or extended by way of extra-cranial processes and structures.

  7. bafybeibbaxootewsjtggkv7vpuu5yluatzsk6l7x5yzmko6rivxzh6qna4.ipfs.dweb.link bafybeibbaxootewsjtggkv7vpuu5yluatzsk6l7x5yzmko6rivxzh6qna4.ipfs.dweb.link
    1. An important aspect missing in typical flow models is that in order to produce enduringcommitment a goal should correspond to something truly valuable. For example, while the goal ofshooting a maximum number of spaceships in your game of Space Invaders may be clear, it doesnot satisfy any real needs. Therefore, playing games, however enjoyable at the time, if continuedlong enough will eventually leave you with the feeling of having wasted your time. One way gamedesigners try to overcome this limitation is by creating a sense of “epic meaning” (McGonigal,2011), i.e. situating the game action in a narrative context which implies that something truly greator valuable is being achieved (like saving the world from alien invaders).

      The epic meaning of "Bend the Curve" is saving civilization, co-creating a future worth living in the next few years, averting disaster.

      On a personal level the transformation of the individual also conveys epic meaning.

  8. Jun 2022
    1. The stuff that it imbued with organization was otherwise unstructured and chaotic. Aristotle called this stuff “matter”―not physical material, but pure, formless potential that was unknowable in nature. Form created a purposed reality from matter, just as a chair is made from wood that could otherwise be used to make a variety of other objects. It is the form of “chair” that fashions the object from the material. Form was the DNA that turned inanimate matter into life. It in-formed mere possibility with knowable, intelligible reality.

      Eidos, form, nomological order

  9. May 2022
    1. The source sequence will be pass to the TransformerEncoder, which will produce a new representation of it. This new representation will then be passed to the TransformerDecoder, together with the target sequence so far (target words 0 to N). The TransformerDecoder will then seek to predict the next words in the target sequence (N+1 and beyond).
  10. Mar 2022
    1. *

      even though fit indices are good this means that the model, it reject the null hypothesis the closer to 0, the better see big decreases (chi2) everytime we modify our model, what does it mean technically? Does the model improve if we put constraint? it becomes more simple, we want to see good model ==> not bad

  11. Jan 2022
    1. In a period of prolonged change, digital theory is more than an academic exercise. Digital media impacts all aspects of western society, from education to politics, from business to the arts. Journalists, science fiction writers, ideologues, entrepreneurs, activists, classroom teachers, rock stars, Supreme Court judges, government regulators are both consumers and producers of digital theory. For many, theorizing restores predictability and stability to a world rocked by radical change, while for others, theory fuels change, directing the energies unleashed by the digital revolution towards altering the nature of political life or personal identity. Our fantasies and fears about change shape our theories (including supposedly disinterested academic theories) as much as our theories help master those fears and fulfill those fantasies.

      Here Jenkins makes an argument for the practicality of digital theory as a way to make meaning of the rapid changes that have come with "the digital revolution"

    1. Reconstructing constructivism: Causal models, Bayesian learning mechanisms and the theory theory

      Is there any meaningful purpose to having students like us read such an advanced, niche article? It seems not. Even with a background in psychology (BA) I found this article to be effectively meaningless due to the high concentration of advanced content. I feel like I have exactly zero ground to challenge any claims herein. Even after the Module 2 readings. Anyone else?

  12. Nov 2021
    1. When context keeps the meaning clear. What the authors talking about. He’s having a clear message. So people understand what is going on. But sometimes the message can be unclear. And people can take it the wrong way. Communication is complicated especially when you are talking to somebody through text. I think it is easier to talk to somebody face-to-face or on the phone or in a zoom meeting. That is a clear message to me. The messages that I can’t translate. Or mostly text, but sometimes to understand what is going on I would have to ask them multiple questions to get the clear answer.Context of everything and we take it for granted.

    1. Huang, who has a background in paleography, warns that many characters do not function as a “signific,” a linguistic term indicating a relationship to the word’s meaning. Additionally, the meanings of numerous characters changed over time, or they were “loaned” to other words with separate meanings. Even though more than 86 percent of characters have radicals that also function as significs, Huang encourages teachers to understand some of the exceptions, saying, “It is all right for Chinese teachers not to lecture on these, but they have to know them because students may ask.”

      More than 86% of characters in Chinese function as significs, a linguistic term indicating an association to the word's meaning. Sometimes these meanings can change with time and drift from original meanings.

      The drift can be interesting and important from the perspective of historical linguistics as well as to give clues to changes in culture.

      An example in English might be the use in computer user interfaces that include telephone handset images or old 3.5" floppy disk images used to respectively indicate "call" or "save" despite the fact that these items have either changed shape or are no longer commonly used.

    1. Like, the world I came to is exactly the same as the world that I left. But what you wouldn't have understood is that every breath that you took contributed to the possibility of countless lives after you - lives that you would never see, lives that we are all a part of today. And it's worth thinking that maybe the meaning of our lives are actually not even within the scope of our understanding.

      This is a profound observation that shows how our collective species death over deep history shapes the universe. From a first person experience of reality, however, does it makes us feel that the universe is intimate? The universe is a grand dance and we are part of that dance. Ernest Becker's Mortality Salience looms large. How do we feel meaningful in the face of our mortality? How do we alleviate the perennial meaning crisis?

    1. These findings provide strong evidence for a classic hypothesis about the computations underlying human language understanding, that the brain’s language system is optimized for predictive processing in the service of meaning extraction
    1. What Morton means by “the end of the world” is that a world view is passing away. The passing of this world view means that there is no “world” anymore. There’s just an infinite expanse of objects, which have as much power to determine us as we have to determine them. Part of the work of confronting strange strangeness is therefore grappling with fear, sadness, powerlessness, grief, despair. “Somewhere, a bird is singing and clouds pass overhead,” Morton writes, in “Being Ecological,” from 2018. “You stop reading this book and look around you. You don’t have to be ecological. Because you are ecological.” It’s a winsome and terrifying idea. Learning to see oneself as an object among objects is destabilizing—like learning “to navigate through a bad dream.” In many ways, Morton’s project is not philosophical but therapeutic. They have been trying to prepare themselves for the seismic shifts that are coming as the world we thought we knew transforms.

      We are suffering through a meaning crisis due to the huge impacts humanity has had on the planet. As a result, destabilization is happening exponentially as nature blows back to us.Morton's brutal honesty doesn't leave us with many places to hide. We have to confront what we have collectively created.

  13. Oct 2021
  14. Sep 2021
    1. Humans perform a version of this task when interpretinghard-to-understand speech, such as an accent which is particularlyfast or slurred, or a sentence in a language we do not know verywell—we do not necessarily hear every single word that is said,but we pick up on salient key words and contextualize the rest tounderstand the sentence.

      Boy, don't they

    1. One complicating issue when trying to make sense across multiple communities is that not only do different communities have different cultures and practices, but also different epistemologies: different languages to describe their community and the soci(et)al context it operates in, with often different meanings attached to the terminologies used.
  15. Jul 2021
  16. Jun 2021
    1. The HTTP 401 Unauthorized client error status response code indicates that the request has not been applied because it lacks valid authentication credentials for the target resource.
  17. Apr 2021
    1. It should be defined inline. If you are using the img tag, that image should have semantic value to the content, which is why the alt attribute is required for validation. If the image is to be part of the layout or template, you should use a tag other than the img tag and assign the image as a CSS background to the element. In this case, the image has no semantic meaning and therefore doesn't require the alt attribute. I'm fairly certain that most screen readers would not even know that a CSS image exists.

      I believed this when I first read it, but changed my mind when I read this good rebuttal: https://hyp.is/f1ndKJ5eEeu_IBtubiLybA/stackoverflow.com/questions/640190/image-width-height-as-an-attribute-or-in-css

  18. Mar 2021
    1. In computer science, a tree is a widely used abstract data type that simulates a hierarchical tree structure

      a tree (data structure) is the computer science analogue/dual to tree structure in mathematics

    1. Mutually exclusive categories can be beneficial. If categories appear several places, it's called cross-listing or polyhierarchical. The hierarchy will lose its value if cross-listing appears too often. Cross-listing often appears when working with ambiguous categories that fits more than one place.
    1. is the capacity for a word or phrase to have multiple meanings, usually related by contiguity of meaning within a semantic field.
    1. When you're didactic, you're trying to teach something. Just about everything teachers do is didactic: the same is true of coaches and mentors.
    1. HTML elements have meaning. "Semantically correct" means that your elements mean what they are supposed to.
    2. Another example: a list (<ul> or <ol>) should generally be used to group similar items (<li>). You could use a div for the group and a <span> for each item, and style each span to be on a separate line with a bullet point, and it might look the way you want. But "this is a list" conveys more information.
    3. Knowing what your elements are lets browsers use sensible defaults for how they should look and behave. This means you have less customization work to do and are more likely to get consistent results in different browsers.
  19. Feb 2021
    1. Regardless of origin, allow/deny are simply clearer terms that does not require tracing the history of black/white as representations of that meaning. We can simply use the meaning directly.
    1. For the usage in society, see Second-class citizen.
      1. Ironic that this reference is ostensibly about the usage of "first-class citizen" in society, yet it links to a seemingly-mismatched (by name only, that is) article, entitled "second-class citizen".

      2. Ironic that the first-class (unqualified) article is about the figurative meaning of "citizen" used in computer science, and that the page describing first-class and second-class status of the more literal citizens in society is relegated to what I kind of think is a second-class position in the encyclopedia (because it takes the #2 position numerically, even though it is (at least as is implied in this reference) also about first-class citizens (though the word "first-class" does not appear a single time in that article, so maybe this reference is the one that is more ironic/incorrect).

    1. Like Humpty Dumpty proclaimed in Lewis Carroll's Through the Looking Glass, "When I use a word, it means just what I choose it to mean -- neither more nor less."
    1. Something that is implicit is inferred - it is suggested by the way it is said. Implicit meaning can be harder to figure out than explicit meaning.
    2. Something that is explicit is stated directly and is clear in meaning. Explicit meaning is the easiest to pick out from a text.
    1. While each of these two words has several possible meanings, they are notably distinct from each other in all senses. Denotation is concerned with explicit meaning, and connotation tends to be concerned with implicit meaning.
    1. I use <b>s for the decorative portions of the layout because they’re purely decorative elements. There’s no content to strongly emphasize or to boldface, and semantically a <b> isn’t any better or worse than a <span>. It’s just a hook on which to hang some visual effects. And it’s shorter, so it minimizes page bloat (not that a few characters will make all that much of a difference). More to the point, the <b>’s complete lack of semantic meaning instantly flags it in the markup as being intentionally non-semantic. It is, in that meta sense, self-documenting.
  20. Jan 2021
  21. Nov 2020
  22. Oct 2020
    1. Longstanding controversy surrounds the meaning of the term "hacker". In this controversy, computer programmers reclaim the term hacker, arguing that it refers simply to someone with an advanced understanding of computers and computer networks[5] and that cracker is the more appropriate term for those who break into computers, whether computer criminals (black hats) or computer security experts (white hats).
  23. Aug 2020
    1. I don't doubt that we will soon treat the process of logging in as a figurative point of entry, meaning that log into will make full conceptual sense (cf you don't physically delve into a problem or pile into an argument, yet both are correct grammatically because they are semantically [i.e. figuratively])
  24. Jul 2020
  25. idioms.thefreedictionary.com idioms.thefreedictionary.com
    1. Literally, an arcade game in which the player uses a small rubber mallet to hit robotic toy moles that pop up randomly in holes laid out across the surface of the machine.
  26. Jun 2020
    1. Money is moved from one place to another without a paper trail.

      Only in the literal sense. There's still an electronic paper trail, silly.

  27. May 2020
    1. The typical use of the pointing hand is as a bullet-like symbol to direct the reader's attention to important text, having roughly the same meaning as the word "attention" or "note".
  28. Apr 2020
    1. the body of law derived from judicial decisions of courts and similar tribunals.[1][2][3][4][5][6] The defining characteristic of “common law” is that it arises as precedent.

      The way "common law" sounds and is used, I would have thought it meant law that is common (in common between) many countries, laws that can be found on the books in all of these many places. (Kind of like commonwealth.)

      But, although it is common to many countries, that is not its defining characteristic. Its defining characteristic is actually something quite different.

      Since the term is so far removed from what it actually means, I would even go so far as to say it is a mild euphemism.

      Much better names for this exist: judicial precedent or judge-made law are the clearest options. But even "case law" is a better term.

  29. Mar 2020
    1. “Choosing My Name”

      It seems to me that each name was chosen with certain people's interests in mind, Christanbelle is a safe name for other people so that that feel comfortable and don't discriminate. Yoshie is for her family which as she says "made me acceptable to them". The last name is given to herself with her own interests in mind, connecting her back to where she came from which is both a blessing and a burden on her.

  30. Dec 2019

Tags

Annotators

URL

    1. epiphany

      Derived from the Greek word epiphaneia, epiphany means “appearance,” or “manifestation.” In literary terms, an epiphany is that moment where a someone achieves realization, awareness, or a feeling of knowledge, after which events are seen through the prism of this new light

  • Sep 2019
    1. What would the archbishop tell those who, in the wake of modernity, cannot accept the idea that the meaning of life is something we receive, rather than being able to generate it autonomously?

      This is one of the questions.

  • Aug 2019
    1. AI relies upon a bet. It is the bet that if you get your syntax (mechanism) right the semantics (meaning) will take care of itself. It is the hope that if computer engineers get the learning feedback process right, a new transhuman intellect will emerge.
  • Jun 2019
    1. Camus follows Sartre's definition on the absurd, absurd is "That which is meaningless. Thus man's existence is absurd because his contingency finds no external justification".[71] The absurd is created because of the realization of man, who is placed into an unintelligent universe, that human values are not founded on a solid external component; or as Camus himself explains, the absurd is the result of the "confrontation between human need and the unreasonable silence of the world".[74] Even though absurdity is inescapable, Camus does not drift towards nihilism. But the realization of absurdity leads to the question: why someone should continue to live? Suicide is an option that Camus firmly dismisses as the renunciation of human values and freedom. Rather than, he proposes we accept that absurdity is a part of our lives and live with it.
  • Apr 2019
    1. While the predominant value of existentialist thought is commonly acknowledged to be freedom, its primary virtue is authenticity.[6] In the view of the existentialist, the individual's starting point is characterized by what has been called "the existential attitude", or a sense of disorientation, confusion, or dread in the face of an apparently meaningless or absurd world.[7] Many existentialists have also regarded traditional systematic or academic philosophies, in both style and content, as too abstract and remote from concrete human experience.[8][9]
    2. According to Albert Camus, the world or the human being is not in itself absurd. The concept only emerges through the juxtaposition of the two, where life becomes absurd due to the incompatibility between human beings and the world they inhabit.[
    1. What I really need is to get clear about what I must do, not what I must know, except insofar as knowledge must precede every act. What matters is to find a purpose, to see what it really is that God wills that I shall do; the crucial thing is to find a truth which is truth for me, to find the idea for which I am willing to live and die.
    2. One must first learn to know himself before knowing anything else (γνῶθι σεαυτόν). Not until a man has inwardly understood himself and then sees the course he is to take does his life gain peace and meaning; only then is he free of that irksome, sinister traveling companion — that irony of life, which manifests itself in the sphere of knowledge and invites true knowing to begin with a not-knowing (Socrates) just as God created the world from nothing. But in the waters of morality it is especially at home to those who still have not entered the tradewinds of virtue. Here it tumbles a person about in a horrible way, for a time lets him feel happy and content in his resolve to go ahead along the right path, then hurls him into the abyss of despair. Often it lulls a man to sleep with the thought, "After all, things cannot be otherwise," only to awaken him suddenly to a rigorous interrogation. Frequently it seems to let a veil of forgetfulness fall over the past, only to make every single trifle appear in a strong light again. When he struggles along the right path, rejoicing in having overcome temptation's power, there may come at almost the same time, right on the heels of perfect victory, an apparently insignificant external circumstance which pushes him down, like Sisyphus, from the height of the crag. Often when a person has concentrated on something, a minor external circumstance arises which destroys everything. (As in the case of a man who, weary of life, is about to throw himself into the Thames and at the crucial moment is halted by the sting of a mosquito.) Frequently a person feels his very best when the illness is the worst, as in tuberculosis. In vain he tries to resist it but he has not sufficient strength, and it is no help to him that he has gone through the same thing many times; the kind of practice acquired in this way does not apply here. (Søren Kierkegaard's Journals & Papers IA Gilleleie, 1 August 1835)
  • Mar 2019
    1. Simplicity is a state of mind. It dwells in the main intention of our lives. A man is simple when his chief care is the wish to be what he ought to be, that is, honestly and naturally human. And this is neither so easy nor so impossible as one might think. At bottom, it consists in putting our acts and aspirations in accordance with the law of our being, and consequently with the Eternal Intention which willed that we should be at all. Let a flower be a flower, a swallow a swallow, a rock a rock, and let a man be a man, and not a fox, a hare, a hog, or a bird of prey: this is the sum of the whole matter.
    2. I despair of ever describing simplicity in any worthy fashion. All the strength of the world and all its beauty, all true joy, everything that consoles, that feeds hope, or throws a ray of light along our dark paths, everything that makes us see across our poor lives a splendid goal and a boundless future, comes to us from people of simplicity, those who have made another object of their desires than the passing satisfaction of selfishness and vanity, and have understood that the art of living is to know how to give one’s life.
    3. Herein is summed up the experience of humanity, and this experience, which each man must remake for himself, is more precious in proportion as it costs more dear. Illumined by its light, he makes a moral advance more and more sure. Now he has his means of orientation, his internal norm to which he may lead everything back; and from the vacillating, confused, and complex being that he was, he becomes simple. By the ceaseless influence of this same law, which expands within him, and is day by day verified in fact, his opinions and habits become transformed . . . The necessary hierarchy of powers is organized within him: the essential commands, the secondary obeys, and order is born of simplicity. We may compare this organization of the interior life to that of an army. An army is strong by its discipline, and its discipline consists in respect of the inferior for the superior, and the concentration of all its energies toward a single end: discipline once relaxed, the army suffers. It will not do to let the corporal command the general. Examine carefully your life and the lives of others. Whenever something halts or jars, and complications and disorder follow, it is because the corporal has issued orders to the general. Where the natural law rules in the heart, disorder vanishes.
    4. Need we say that one does not rise to this point of view without a struggle? The spirit of simplicity is not an inherited gift, but the result of a laborious conquest . . . But by dint of action, and exacting from himself strict account of his deeds, man arrives at a better knowledge of life. Its law appears to him, and the law is this: Work out your mission. He who applies himself to aught else than the realization of this end, loses in living the raison d’etre of life. The egoist does so, the pleasure-seeker, the ambitious: he consumes existence as one eating the full corn in the blade — he prevents it from bearing its fruit; his life is lost. Whoever, on the contrary, makes his life serve a good higher than itself, saves it in giving it. Moral precepts, which to a superficial view appear arbitrary, and seem made to spoil our zest for life, have really but one object — to preserve us from the evil of having lived in vain. That is why they are constantly leading us back into the same paths; that is why they all have the same meaning: Do not waste your life, make it bear fruit; learn how to give it, in order that it may not consume itself!
    5. Art is the realization of a permanent idea in an ephemeral form. True life is the realization of the higher virtues — justice, love, truth, liberty, moral power — in our daily activities, whatever they may be. And this life is possible in social conditions the most diverse, and with natural gifts the most unequal. It is not fortune or personal advantage, but our turning them to account, that constitutes the value of life. Fame adds no more than does length of days: quality is the thing.
    6. confounding the secondary with the essential, substance with form. They are tempted to believe that simplicity presents certain external characteristics by which it may be recognized, and in which it really consists. Simplicity and lowly station, plain dress, a modest dwelling, slender means, poverty — these things seem to go together. Nevertheless, this is not the case . . . No class has the prerogative of simplicity; no dress, however humble in appearance, is its unfailing badge. Its dwelling need not be a garret, a hut, the cell of the ascetic nor the lowliest fisherman’s bark. Under all the forms in which life vests itself, in all social positions, at the top as at the bottom of the ladder, there are people who live simply, and others who do not.
    7. At no epoch have the exterior conditions which man has made for himself by his industry or his knowledge, been able to exempt him from care for the state of his inner life. The face of the world alters around us, its intellectual and material factors vary; and no one can arrest these changes, whose suddenness is sometimes not short of perilous. But the important thing is that at the center of shifting circumstance man should remain man, live his life, make toward his goal. And whatever be his road, to make toward his goal, the traveler must not lose himself in crossways, nor hamper his movements with useless burdens. Let him heed well his direction and forces, and keep good faith; and that he may the better devote himself to the essential — which is to progress — at whatever sacrifice, let him simplify his baggage.
    8. We must search out, set free, restore to honor the true life, assign things to their proper places, and remember that the center of human progress is moral growth. What is a good lamp? It is not the most elaborate, the finest wrought, that of the most precious metal. A good lamp is a lamp that gives good light. And so also we are men and citizens, not by reason of the number of our goods and the pleasures we procure for ourselves, not through our intellectual and artistic culture, nor because of the honors and independence we enjoy; but by virtue of the strength of our moral fiber. And this is not a truth of today but a truth of all times.
    9. we have in abundance that which, if must be, we can go without, and are infinitely poor in the one thing needful.
    10. When one passes in review the individual causes that disturb and complicate our life, by whatever names they are designated, and their list would be long, they all lead back to one general cause, which is this: the confusion of the secondary with the essential.
    1. What really matters is . . . what really matters.There are lots of reasons why people aren’t doing what they want to do. For one thing, many of us don’t know what that is. When I was still in real estate, I met with a career counselor. The counselor said, “Why don’t you take a year off and figure out what you really want to do?” The suggestion was mind-boggling. My schedule wouldn’t let me take a day off – let alone a year! But that suggestion, as crazy as it sounded at first, forced me to ask basic questions about my professional life. In fact, I did spend a year away from my job. And if I hadn’t taken that time, I would have been in real estate forever.If you’ve spent years not knowing what you want to do – in your career, in your family life, with your civic obligations – it can seem like an impossible challenge to figure it out. For many people, it’s easier to keep doing what they know they don’t want to do, or what they don’t mind doing. Simplifying your life frees up time for you to figure out what really matters.
  • Feb 2019
    1. Sublime which subdues us with Nobleness of Thought and Grandeur of Expression, will fly out of sight and by being Empty and Bombast become con­temptible.

      Astell seems to be using sublime in the sense "Of a person, personal attribute, action, etc.: morally, intellectually, or spiritually superior; of great nobility or grandeur. Hence: perfect, consummate; supreme" (usage starting around 1600)

      Not to be confused with the later concept of the sublime (starting around 1750, which I'm familiar with in reference to Romantic literature) as "Of a feature of nature or art: that fills the mind with a sense of overwhelming grandeur or irresistible power; that inspires awe, great reverence, or other high emotion, by reason of its beauty, vastness, or grandeur."

      http://www.oed.com.ezp.slu.edu/view/Entry/192766?rskey=35FZPc&result=1&isAdvanced=false#eid

  • Jan 2019
    1. media do notemerge independently and outside of specific historical practices. Yet atthe same time history is itself a system of meaning that operates across amedia-technological abyss of non-meaning that must remain hidden

      I was with Siegert until the "media-technological abyss of non-meaning that must remain hidden." Why must non-meaning remain hidden?

    2. However, while US post-cybernetic media studies are tied to thinking about bodies and organisms,German media theory is linked to a shift in the history of meaning arisingfrom a revolt against the hermeneutical tradition of textual interpretationand the sociological tradition of communication

      So in Siegert's assessment, US posthumanism is focused on the body whereas German posthumanism is focused on meaning and signification.

      To grasp the distinction, I think I need better understanding of where meaning was and where it shifted to (and how that becomes posthuman).

  • Dec 2018
    1. L: It happened to us a couple of times to come up with these kinds of ideas where the audience really understands what we meant and feels as strongly as we did. We want to communicate feelings that we feel ourselves. Whatever the tool is, we wish to convey what we think is great. It sounds a little bit cliché but if you’re out just for the pretty picture, I think it’s a waste of time.
  • Oct 2018
    1. more.

      The speaker regrets her past relationships and realizes they were so meaningless that she does not even remember them. She wishes she could have stayed with the one person she truly did love

    1. discover other ways of knowing

      or to express other ways to communicate information as through images

  • Apr 2018
    1. Since September 27, 2004, the jinmeiyō kanji (人名用漢字, kanji for use in personal names) consist of 3,119 characters, containing the jōyō kanji plus an additional 983 kanji found in people's names.

      人名用漢字(じんめいよう・かんじ)literally means "person's-name-use kanji" or "kanji for use in peoples' names."

      Kanji have been added and (re)moved from the list several times throughout its history. See the page Wikipedia: Jinmeiyoo Kanji

    2. The jōyō kanji (常用漢字, regular-use kanji) are 2,136 characters consisting of all the Kyōiku kanji, plus 1,130 additional kanji taught in junior high and high school[9].

      常用(じょうよう)漢字(かんじ)means "daily use" kanji.

  • Jan 2018
  • Dec 2017
    1. finding patterns where there seems to be nothing but noise

      Finding patterns where there is noise vs flashes of meaning that occur