There are in history what you could call ‘plastic hours,’” the philosopher Gershom Scholem once said. “Namely, crucial moments when it is possible to act. If you move then, something happens.”

It did not have to be this way. But as Trump aptly said of himself and his policy, “It is what it is.” He accepted more disease in hopes of stimulating a stronger economy and winning reelection. He’s waiting now for the return on that bet. As so often in his reckless career, his speculation seems to be that if the bet wins, he pockets the proceeds. And if the bet fails? The losses fall on others.

According to a recent Dutch study, that point of view still holds true today: Protestants and citizens of predominately Protestant countries tend to conflate labor with personal satisfaction more than those of other religious traditions.

Its roots, though, don’t just lie in explicitly Christian tradition. In fact, it’s possible to trace the origins of the American prosperity gospel to the tradition of New Thought, a nineteenth-century spiritual movement popular with decidedly unorthodox thinkers like Ralph Waldo Emerson and William James. Practitioners of New Thought, not all of whom identified as Christian, generally held the divinity of the individual human being and the priority of mind over matter. In other words, if you could correctly channel your mental energy, you could harness its material results. New Thought, also known as the “mind cure,” took many forms: from interest in the occult to splinter-Christian denominations like Christian Science to the development of the “talking cure” at the root of psychotherapy. The upshot of New Thought, though, was the quintessentially American idea that the individual was responsible for his or her own happiness, health, and situation in life, and that applying mental energy in the appropriate direction was sufficient to cure any ills.

The last ETech was held in 2009.

Remember that Unix’s forte (or not, depending on your point of view) has always been that it’s a self-hosted operating system designed to make it easy to develop itself, and the result is (still) that advanced system administration often ends up being programming in one way or another. In such a context, exposure to better tools and techniques is good for everyone.

dialogue

If you're having to look at GitHub, it seems like you didn't find a situation yourself where the requested feature would make you happier. I would advice you not to attempt to find use cases beforehand, just let them find you.

A moment in time never repeats.

Matz, alas, I cannot offer one. You see, Ruby--coding generally--is just a hobby for me. I spend a fair bit of time answering Ruby questions on SO and would have reached for this method on many occasions had it been available. Perhaps readers with development experience (everybody but me?) could reflect on whether this method would have been useful in projects they've worked on.

l’idea della superiorità dei moderni rispetto agli antichi prevalsa in un’annosa querelle, l’ideale continuità con la rivoluzione scientifica e con la rinascenza, lasciando emergere la caratteristica immagine del trionfo della ragione contro le tenebre del fanatismo e della superstizione, che divenne corrente verso la metà del secolo.

Pipes are great for taking output of one command and transforming it using other commands like jq. They’re a key part of the Unix philosophy of “small sharp tools”: since commands can be chained together with pipes, each command only needs to do one thing and then hand it off to another command.

pensare non significa necessariamente avere delle idee chiare e oggettive

Competition exists when there is comparison, and comparison does not bring about excellence.

Over the years, many people have said "well, the data is public anyway by virtue of it having been breached, what's the problem if you now store the password in your system?" Here's the philosophical problem I have with that:

All’uomo fu concessa in tal modo la perizia tecnica necessaria per la vita, ma non la virtù politica.

With Matomo, the philosophy around data ownership is simple, you own your data, no one else.

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.

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.

communitarian philosophy underlying this approach was carried into later judicial holdings, further consolidating states' exercise of public health police power.

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.

We are obliged to do something about them, because we can think them.

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.

Gujarat often produced growth faster than the national average, fewer regulations, better infrastructure and less corruption

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

“Electricity;”

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

WILLIAM GODWIN,

Natural philosophy is the genius that has regulated my fate

Albertus Magnus

I am by birth a Genevese

Seneca

would owe their being to me

air-pump

a course of lectures upon natural philosophy

Dr. Darwin

'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."

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).

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.

Try doing the equivalent of #indexes without it. Not that it's especially hard, but you have to stop and work out a solutuon. When you need it, that's when you wish there were already a method for it.

You haven't shown any real use case yet. I don't deny that the functionality alone would be a good shortcut itself just like any other proposal we see every day.

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.

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

Philosophy

An understanding of adult learning theories (ie, andragogy) in healthcare professional education programs is important for several reasons.

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.

3. CA and Philosophy

“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).

Anything that can be derived from the application state, should be derived. Automatically.

“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

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.

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.

Alan Greenspan Fallacy

Jane Bennett’s assemblages

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.

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.

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.

Our brewing philosophy. Authentic.

the heart of a city is its people.

Yellow Dog Brewing is a family-run brewery focused on producing high quality locally crafted beer for everyone to enjoy.

CANADA’S FIRST COLLABORATIVE BREWERY

Field to Glass: We grow it, you drink it

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.

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.

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

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.

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.

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.

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.

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.

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.

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?

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).

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.

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

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!

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.

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.

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.

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.

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.

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.

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.

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

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

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。

one task of philosophy is to improve language

Language is imperfect,

it arises from a flawed pattern of reasoning rather than values

UTILITARIANISM

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

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

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.