This essay calls on HCI researchers and creativity researchers to reflect on the role of computing in the emergence and transformation of creative practices. It also aims to capture the attention of critical scholars, inviting them to investigate creative technology as a sociotechnical phenomena.

Our goal is to bring into relief the political dimension of creative technologies.

we articulate four epistemic positions underpinning creative computing research by disentangling diverse conceptions of creativity from psychology, cognitive science, sociology, and AI literature.

there is one thing that I want to to do on top of proving you know or disproving fact falsifying or not this theory is to finding ways in which people that are ready can have an extraordinary experience of Consciousness like did not through drugs but through methods you know way to breathe or different ways of special meditations what have you they are sufficiently welld developed that they can help the process of people experiencing themselves their Unity with one

I want to figure out find out help find out ways in which we can have things where maybe at the most you need to dedicate a week of your life you know because you need to be in a special environment in order to have the the sort of the the conditions in which this can happen and can have those experiences and if say 30% of the people that claim to be ready actually have one of those experien that would be a marvelous objective to reach so that's what I'm thinking right now

you can take a lot more than you are and have a lot more information

the positivist paradigm

Ruby's keyword args work a little differently than similar implementations (selectors in Objective C, for instance). The value on the right-hand side of the colon is the default, not the local name.

An Objective is simply what is to be achieved, no more and no less. By definition, Objectives are significant, concrete, action-oriented, and (ideally) inspirational. When properly designed and deployed, they’re a vaccine against fuzzy thinking and ineffective execution.

we cannot have a discussion about reality unless it's it's it's it's a discussion there's courses involved 01:35:20 but all the discussions i didn't know about reality um as far as i know happened um through sounds or writing in which atoms were 01:35:32 moving so we cannot have a discussion without atoms right um and so on i could i could so then atoms are fundamental no uh 01:35:44 the fact that something is it's it's part of our discussion about this doesn't mean that uh it's primary with respect to the rest i think we have to take this that's my that's my own personal um 01:35:56 view of that so of course we talk about uh from today from within our consciousness of course and of course we have information about reality from within our senses and of course we talk in 01:36:08 english we talk in tibetan we talk in pali but that's not because english tibetan empire consciousness or atoms are a necessary starting point for understanding the rest i think it's uh 01:36:20 that's exactly the uh the the uh what i read in a gardener's uh uh uh chapter about the self um 01:36:33 it's uh we recognize his dependence uh of of i i would i would say levels of the pieces of the story one respect to the other one 01:36:45 and uh uh but also at a clear at a clear logical analysis this is what nagajuna does none of this stands up as primary with 01:36:57 respect to the other that's my reading uh professor halcyas georgios my dear friend and colleague um i agree with you when we talk about reality we are we are talking not about 01:37:13 reality uh we're talking about reality it's not reality and that is not the reality of the uh of nagarjuna nevertheless it's very useful because 01:37:35 without this conventional reality of words and concepts that are correct in understanding nagarjuna without that it's very difficult for us to have that experience that non-conceptual experience of reality so you know 01:37:49 there's a kind of a metaphor that's used is you you know you take a boat and you cross the river and then uh you leave the boat or the other analogy is you you're out in the forest and it gets cold and you 01:38:02 take two sticks and you rub them together and with a friction you get fire and the fire then burns the sticks so the sticks are conceptuality as was the boat that got you across the 01:38:14 river not any conceptuality but very clear understanding of nagarjuna and of course the buddha his discussion on on the buddhist wisdom

i think we must bear in mind that any any sort of verbalization about reality um is dependent on consciousness it's not possible to have a discussion about what is real 01:33:02 and not have consciousness in the discussion uh especially when we are to verbalize it i mean of course any reality that is independent of consciousness is not dependent on consciousness 01:33:15 is beyond verbalization and i think the buddhist position is very clear on that and i think arjuna if i read him correctly it's very clear that the when it comes to the ultimate reality to um 01:33:28 it's something that actually we cannot talk about and basically all discussion all this course is very much uh within the level of conventional the conventional real 01:33:42 uh so this is a very interesting i think um a point that i wanted to make that i think i can also raise it as a point for the two of you to respond uh from your respective uh 01:33:54 perspectives um because if consciousness from my understanding is primary to this discussion of what is real uh and if consciousness does not inherently exist 01:34:07 right well at least i mean barry also talked about the different kinds of minds um then how does all this discussion about 01:34:20 what is real what kind of claims can we ultimately make about what is reality now i think i have a feeling that carlos comes from a different perspective 01:34:31 then barry in answering that question so i'd like to really point to this question about can we make any claims about reality and if so based on what 01:34:44 from your respective disciplines so that's my um my question and comments

to give to the students a statement of the Truth that will serve to reconcile the many bits of occult knowledge that they may have acquired

In her book Meaning in Life and Why it Matters (2010), the US philosopher Susan Wolf has argued, against Taylor, that even if Sisyphus is feeling fulfilled, owing to the nature of the activity in which he is engaged, his feeling fulfilled is not reasonable. She argues that the object of an agent’s feeling of fulfilment is represented in the mind of the agent as being something that is objectively good. In the case of Sisyphus, even if he is fulfilled, he misrepresents the source of his fulfilment as good. So Wolf argues that the meaningfulness of an activity or goal is a function not only of one’s being fulfilled in engaging in it/pursuing it, but the feeling of fulfilment also needs to be a fitting response to the activity or goal. And it is only a fitting response if the activity or goal is objectively pursuit-worthy. What would render an activity or goal objectively pursuit-worthy? Objective pursuit-worthiness is in part owing to the value of the end or activity coming from outside of oneself. Wolf admits that determining objective pursuit-worthiness is not easy, and involves a process of discovery. A possibility not explicitly endorsed by Wolf (but not rejected by her, either) is that an activity or goal is objectively pursuit-worthy if engaging in that activity is conducive to the cultivation of virtues. My suggestion is that, so long as an activity is generally conducive to developing character traits and intellectual traits that will enhance and not impede the flourishing of both an agent and those with whom they interact, it is objectively pursuit-worthy.

ProMotion is a RubyMotion gem that makes iOS development more like Ruby and less like Objective-C.

Influenced byC, Smalltalk

note that TRB source code modifications are not proprietary

We can certainly explain the issues snap cause without using political or religious arguments. We did so in the documentation I linked to above.

The objective of this study was to develop a comprehensive biological model of how photosynthesis is affected by P deficiency under physiologically relevant conditions.

Maize, bean and squash differ strongly in root architecture (Weaver and Bruner, 1927) and we hypothesize that these differences in root architecture allow these crops to explore different soil domains with variable intensity

While our knowledge of the molecular and developmental processes that guide leaf vein development and patterning grows at an ever-increasing rate (Kang and Dengler, 2004; Fleming, 2005; Scarpella et al., 2006; Sieburth and Deyholos, 2006), the underlying physical principles that connect vein pattern with leaf productivity remain unresolved.

This report summarizes research conducted by the U.S. Geological Survey from 2003 through 2016 on factors controlling reproduction and survival of plains cottonwood at the North and South Units of THRO (Figure1), and is relevant to management of cottonwood-dominated forests throughout the western United States.

In this study, we examined the strength of correlation between leaf size and shape (physiognomy) and climate for two North American species with broad climatic ranges, Acer rubrum (red maple, Sapindaceae) and Quercus kelloggii (California black oak, Fagaceae). We sampled Q. kelloggii across a large elevation gradient (146–2362 m) but restricted sampling of A. rubrum to lowland areas (< 250 m).

Table 1 Different Perspectives on Time in Organizations

Why are leaves more likelyto have teeth in colder climates?

In the present study, the levels of photosynthetic down-regulation as well as the engagement and nature of the two different dissipation processes are examined in bearberry, which is a species that occurs over a wide range of conditions.

However, we have not had conclusive evidence that releasing these volatile compounds increased the fitness of the plant in the Darwinian sense of increasing reproductive success.

it is important to determine the efficacy of suchtherapy.

We hypothesized that introductory textbooks under-represent the processes of scientific investigation and discovery.

In this communication, we describe an explicit genetic testthat distinguishes between the above two models.

“organise the world’s information and make it universally accessible and useful”.

One of them tastes it; considers it; and after mature reflection pronounces the wine to be good, were it not for a small taste of leather, which he perceived in it. The other, after using the same precautions, gives also his verdict in favour of the wine; but with the reserve of a taste of iron, which he could easily distinguish. You cannot imagine how much they were both ridiculed for their judgment. But who laughed in the end? On emptying the hogshead, there was found at the bottom, an old key with a leathern thong tied to it.

It_ appears then, that, amidst all the variety and c~pnce of taste, !here are certain general prin-ciples of approbat10n or blame, whose influence a careful eye may trace in all operations of the mind ..

Your ambiguity tolerance is a function of the amount of (clean, complete) pre-meaning information you can stare at, and how long you can tolerate not knowing what's important about it.

The present study represents the first application of a comprehensive set of measures that permit the comparison of total CC and callosal subregion areas and volumes in youths with BPD and HC.

we set out to compare youths with early-onset BPD without psychosis and BPD with psychosis to those with SZ to discern if there would be findings in the amygdala and the hippocampus that would differentiate these disorders.

We cannot pretend it is objective

Further, even though you have been highly distressed at times during these past two weeks, it has in no way retarded the work that we are doing together. This also should allow you to relax somewhat, because it is evidence—you might say “objective evidence”—of the fact that there is something real occurring here. It is not simply a figment of your imagination. you will know soon enough for an actual fact, that these communications are not fictitious, but that must wait in order for fulfillment of purpose to be accomplished.

I want to remind you of that, because the apparently external demands which you have been faced with have caused you to withdraw your attention from your awareness of that fact. As a result, you have not been feeling the loving kindness and the totally constructive and harmonious Nature of your Being as It is unfolding Itself as your conscious experience. Objectively speaking, Love is all around you, because Love is what constitutes your subjective Being. Whether or not you are temporarily caught up in the three-dimensional appearance of things, you are never removed from the ability to perceive the omnipresence of Love, because It is the warp and woof of all four dimensions.

I am giving you an assignment here. it is to be alert, ready and open to observing everything that occurs from both an objective and subjective standpoint. This can be done simultaneously during this phase of transition. Remember, however, that at no time are you to leave the Fourth-dimensional standpoint as Conscious Being. You will find that seeing three-dimensionally is so much a habit with you that you will still be able to see things from that standpoint, even though you are absolutely riveted to experiencing your Infinity as your Self—Fourth-dimensional Conscious Being.

I see you caught the meaning when I used the word, “subjective” there. You are learning to value that which is subjective in the way you used to value that which was objective. You have known that it is practical to be objective about things. Now you are learning that it is practical to be subjective about things, and it would be well for you to replace the word “objective” in your thought and your reasoning and thinking with the word “subjective.“ You must learn to be extremely subjective about things, because when you are being subjective about them you are able to experience their meanings, and not what they appear to be. Experiencing their meanings will allow you to respond appropriately, to perceive appropriately, and to conduct yourself in a way that is harmonious with the totality of your Self. “Subjective” means to be Truly Aware, not to be unaware.

an objective set for the Sprint that can be met through the implementation of Product Backlog. It provides guidance to the Development Team on why it is building the Increment. It is created during the Sprint Planning meeting. The Sprint Goal gives the Development Team some flexibility regarding the functionality implemented within the Sprint. The selected Product Backlog items deliver one coherent function, which can be the Sprint Goal. The Sprint Goal can be any other coherence that causes the Development Team to work together rather than on separate initiatives.

The fact is that anger makes us confident -- that anger is excited by our knowledge that we are not the wrongers but the wronged, and that the divine power is always supposed to be on the side of the wronged.