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.

A philosopher might miss appointments, but so might someone with a propane torch in his apartment, even if he is a philosopher.

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

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.

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.

to tarry with this negative

anomie

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?

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.

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

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.

THE VALUE OF PHILOSOPHY

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.

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

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.

This should be a space where you can create the identity that you want to have. You can write yourself into existence.

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.

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.

Barthesian

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.

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.

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.

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.)

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.

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.”

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

(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.

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

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

Modern Morality and Ancient Ethics

The Most Important Philosophical Books Since 1950?

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.

The point of political protest is to change the world. And yet the process matters, too.

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.

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.

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.

“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.

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.

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.

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.

advantages of knowledge by acquaintance over knowledge by description

Not all things wise and good are philosophy Nicholas Tampio

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.

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.

conquest of mind

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

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

Nothing in a dream can be true

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’.

phenomenological

Wild tongues can't be tamed, they can only be cut out.

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

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.”

Schopenhauer

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.

“What is disease?” is a contentious question among philosophers of medicine.  These philosophers distinguish among four different notions of disease.

Knowledge takes you back to God while you are in the world, but it does so in a very specific way because its emphasis is practical, not magical. It is not about metaphysics, learning all about the sixteen million levels and the cosmology of all of the universes. That is for people who think and do nothing. The person of Knowledge is not concerned with these things unless they have a specific relevance to his or her function in life, and even then they are a temporary expedient and nothing else. If you want to know about mystical cosmology, then perhaps a teacher will tell you about these things to get your attention while he or she gives you something far greater. Mystical cosmology does not get you through the day. It does not attend to you when you are alone and miserable in your thoughts. It is simply a broader range of speculation. It may be a reprieve from your personal difficulties, but it is not the key to your freedom.

Books mentioned throughout this comment thread. Add your suggestions! - de Mesquita and Smith's The Dictator's Handbook - Machiavelli's The Prince - Sun Tzu's the Art of War - Saul Alinski's Rules for Radicals - David Nickle's Eutopia - Jared Diamond's Guns, Germs, and Steel (as per a previous CGPGrey video) - Erica Chenoweth's Why civil resistance works

Just as the professionalization of philosophy--and the endless need for doctoral students to find new topics--has brought us a large volume of scholarship on obscure figures of dubious philosophical merit associated with, e.g., 19th-century German Idealism and Neo-Kantianism, so too it is hard to imagine that there won't be for a long time scholarship on the central figures of 20th-century analytical philosophy, like Russell, Carnap, Quine, and Kripke.

Near the end of the twentieth century, very few philosophers of the nineteenth are much read: Peirce and Frege, Mill, Bentham, and Sidgwick, Hegel, Nietzsche, and perhaps Schopenhauer.

around mid-20th-century, the Harvard Philosophy Department, then clearly the dominant department in the U.S., included on its faculty (not all at the same time) a young W.V.O. Quine, a much older C.I. Lewis, as well as Donald Williams, Ralph Barton Perry, John Wild, William Ernest Hocking, Raphael Demos. Just a half-century later, almost all these (at the time) eminent and widely respected figures are largely forgotten.

ducational technologies have pedagogies hard-coded into them in advance

As a context, we must understand that there are four major types of these "technologies," each a matrixof practical reason: (I) technologies of production, which permit us to produce, transform, or manipulatethings; (2) technologies of sign systems, which permit us to use signs, meanings, symbols, orsignification; (3) technologies of power, which determine the conduct of individuals and submit them tocertain ends or domination, an objectivizing of the subject; (4) technologies of the self, which permitindividuals to effect by their own means or with the help of others a certain number of operations on theirown bodies and souls, thoughts, conduct, and way of being, so as to transform I themselves in order toattain a certain state of happiness, purity, wisdom, perfection, or immortality.

We philosophers are mistake specialists. … While other disciplines specialize in getting the right answers to their defining questions, we philosophers specialize in all the ways there are of getting things so mixed up, so deeply wrong, that nobody is even sure what the right questions are, let alone the answers. Asking the wrong questions risks setting any inquiry off on the wrong foot. Whenever that happens, this is a job for philosophers! Philosophy — in every field of inquiry — is what you have to do until you figure out what questions you should have been asking in the first place.

The history of philosophy is in large measure the history of very smart people making very tempting mistakes, and if you don’t know the history, you are doomed to making the same darn mistakes all over again. … There is no such thing as philosophy-free science, just science that has been conducted without any consideration of its underlying philosophical assumptions.

one of the roles of philosophy over the past two and half millennia has been to prepare the ground for the birth and eventual intellectual independence of a number of scientific disciplines. But contra what you seem to think, this hasn’t stopped with the Scientific Revolution, or with the advent of quantum mechanics. Physics became independent with Galileo and Newton (so much so that the latter actually inspired David Hume and Immanuel Kant to do something akin to natural philosophizing in ethics and metaphysics); biology awaited Darwin (whose mentor, William Whewell, was a prominent philosopher, and the guy who coined the term “scientist,” in analogy to artist, of all things); psychology spun out of its philosophical cocoon thanks to William James, as recently (by the standards of the history of philosophy) as the late 19th century. Linguistics followed through a few decades later (ask Chomsky); and cognitive science is still deeply entwined with philosophy of mind (see any book by Daniel Dennett). Do you see a pattern of, ahem, progress there? And the story doesn’t end with the newly gained independence of a given field of empirical research. As soon as physics, biology, psychology, linguistics and cognitive science came into their own, philosophers turned to the analysis (and sometimes even criticism) of those same fields seen from the outside: hence the astounding growth during the last century of so called “philosophies of”: of physics (and, more specifically, even of quantum physics), of biology (particularly of evolutionary biology), of psychology, of language, and of mind.

. I consider that my job, as a philosopher, is to activate the possible, and not to describe the probable, that is, to think situations with and through their unknowns when I can feel them

If negation is the inner life-force of the dialectic, then triadic structure is its organic, fractal form.

Pictures of Philosophy

When you write something, you never know who it is going to affect, or how it could help someone who’s struggling and feeling alone, or how in a low moment in their life, desperately searching on Google for answers, they will come upon your words when they need them most. And despite what our culture will have us believe—that metrics and stats matter above all else, that the number of clicks tells the whole story—somehow, in some calculation, impacting one human being has got to be worth more than all the unique page views and Shares and Likes in the world.

It is the third bucket that contains the most ambitious applications: “smart contracts” that execute themselves automatically under the right circumstances. Bitcoin can be “programmed” so that it only becomes available under certain conditions.

This has implications far beyond the cryptocurrency

“counterfactual” state

“We depict hatred, but it is to depict that there are more important things. We depict a curse, to depict the joy of liberation. ” ― Hayao Miyazaki

“I’ve become skeptical of the unwritten rule that just because a boy and girl appear in the same feature, a romance must ensue. Rather, I want to portray a slightly different relationship, one where the two mutually inspire each other to live - if I’m able to, then perhaps I’ll be closer to portraying a true expression of love.” ― Hayao Miyazaki

“The concept of portraying evil and then destroying it - I know this is considered mainstream, but I think it is rotten. This idea that whenever something evil happens someone particular can be blamed and punished for it, in life and in politics is hopeless.” ― Hayao Miyazaki

a Kantian stance (categorical imperative)

philosopher Thomas Nagelhas written about is that one of the most important achievements of the human mind isto make sure you always remember in the vast flow of human experience and time and whereyour life is going, that things can be insignificant. That everything in some sense has a smallplace in the broader flow of human experience and laughter really helps you get there, ithelps you put things into perspective sort of a almost delightful sense of the absurd.

Awe ofcourse is very important to Immanuel Kant who wrote an essay that differentiated in1764 the experiences of the sublime or awe from beauty which we’ll talk about.

Edmund Burke.And what he does, and really one of the most impressive books on awe ever written, is hesecularizes awe. He takes this emotion and he shows how it really is a part of everyday,perceptual experience. So he writes about how patterns of light and dark can triggerawe, how things that are powerful like oxen can trigger awe. He kind of maps out what sortof sensations create this experience that used to be the domain of religion.

According to Mark T. Mitchell, professor of political science at Patrick Henry College in Virginia: Gratitude is born of humility, for it acknowledges the giftedness of the creation and the benevolence of the Creator. This recognition gives birth to acts marked by attention and responsibility. Ingratitude, on the other hand, is marked by hubris, which denies the gift, and this always leads to inattention, irresponsibility, and abuse.

Adam Smith, the great economist, when he was thinking about what makes forcivil, kind, cooperative societies, said that gratitude is really the glue that ties peopletogether. If you move forward a couple of centuries we encounter Trivers, the greatevolutionary thinker who was making the case that altruism and sharing and generosity ofthe reciprocal kind that takes place between two individuals is really driven by feelingsof gratitude, of having a sense that other people are giving to you

Freedman also points out how Siddhartha described Hesse's interior dialectic: "All of the contrasting poles of his life were sharply etched: the restless departures and the search for stillness at home; the diversity of experience and the harmony of a unifying spirit; the security of religious dogma and the anxiety of freedom."[8]

Cassandra tendenc

As the forgiveness training progressed, Delores began to look at her suffering and ask herself what “unenforceable rule” she was trying to enforce. I reminded her that she would not be so upset unless she was trying to change something that was impossible for her to change.

Even compassion, the concern we feel for another being’s welfare, has been treated with downright derision. Kant saw it as a weak and misguided sentiment: “Such benevolence is called soft-heartedness and should not occur at all among human beings,” he said of compassion. Many question whether true compassion exists at all—or whether it is inherently motivated by self-interest.

Much research in social production has focused primarily on theoretical development, or, when it has focused on empirical details, deals with them at an abstract level.

As I did 20 years ago, I still fervently believe that the only way to make software secure, reliable, and fast is to make it small. Fight Features.

What is within the circle of appropriate investigation for philosophical enquiry? Demonstration by the abstract sciences should be limited to quantity and number. Reasoning beyond this boundary is sophistry. All other enquiries regard matters of fact and existence and are incapable of demonstration. It is just as conceivable that something does not exist as that it does. Both ideas are clear and distinct.

Schrödinger thought that the Greeks had a kind of hold over us—they saw that the only way to make progress in thinking about the world was to talk about it without the “knowing subject” in it. QBism goes against that strain by saying that quantum mechanics is not about how the world is without us; instead it’s precisely about us in the world. The subject matter of the theory is not the world or us but us-within-the-world, the interface between the two.

Less Wrong is a community blog devoted to refining the art of human rationality. Please visit our About page for more information.

Technology leadership is not defined by patents, which history has repeatedly shown to be small protection indeed against a determined competitor, but rather by the ability of a company to attract and motivate the world’s most talented engineers. We believe that applying the open source philosophy to our patents will strengthen rather than diminish Tesla’s position in this regard.

This later formulation points to the beginning of an important transformation of the public sphere as it moved from being a space of public authority to one in which private citizens came together to form publics capable of holding public authorities accountable.

A fundamental task for public philosophy is to attend to the work the public is doing in developing its own self-conception.

What is missing is a space between the $( and the following (, to avoid the arithmetic expression syntax. The section on command substitution in the shell command language specification actually warns for that:

The Philosophy of Intellectual Property

And just as every porter wants to have an admirer, so even the proudest of men, the philosopher, supposes that he sees on all sides the eyes of the universe telescopically focused upon his action and thought.

If moral philosophy were a part of rhetoric, it would have to be expounded in some part f rhetoric.

this part of learning, which, after being neglected by orators, has been taken up by the philosophers, was a portion of our business,

while the teachers of philosophy impart all the forms of discourse in which the mind expresses itself. Then, when they have made them familiar and thoroughly conversant with these lessons, they set them at exercises, habituate them to work, and require them to combine in practice the particular things which they have learned, in order that they may grasp them more firmly and bring their theories into closer touch with the occasions for applying them

physical training for the body, of which gymnastics is a part, and, for the mind, philosophy, which I am going to explain. These are twin arts—parallel and complementary—by which their masters prepare the mind to become more intelligent and the body to become more serviceable, not separating sharply the two kinds of education, but using similar methods of instruction, exercise, and other forms of discipline.

They characterize men who ignore our practical needs and delight in the mental juggling of the ancient sophists as “students of philosophy,” but refuse this name to whose who pursue and practise those studies which will enable us to govern wisely both our own households and the commonwealth—which should be the objects of our toil, of our study, and of our every act.

physical training for the body, of which gymnastics is a part, and, for the mind, philosophy, which I am going to explain. These are twin arts—parallel and complementar

when I see a youth thus engaged,—the study appears to me to be in character, and becoming a man of liberal education, and him who neglects philosophy I regard as an inferior man, who will never aspire to anything great or noble. But if I see him continuing the study in later life, and not leaving off, I should like to beat him, Socrates; for, as I was saying, such a one, even though he have good natural parts, becomes effeminate.

the study of philosophy too far

They also started to standardize and very deliberately reduce the supported infrastructure and configurations. One decision was to switch everything to PHP and MySQL. This was a philosophical decision, not a technology one: they wanted both Dev and Ops to be able to understand the stack, so that everyone can contribute if they wanted to, as well as enabling everyone to be able to read, rewrite and fix someone else’s code.