345 Matching Annotations
  1. Last 7 days
    1. Leaving there and proceeding for three days toward the east, you reach Diomira, a city with sixty silver domes, bronze statues of all the gods, streets paved with lead, a crystal theater, a golden cock that crows each morning on a tower.

      https://thirdmanifestation.wordpress.com/chapter-i-overview/diomira/ referring to the Bible, Jacques Lacan and other thinkers.

  2. Oct 2021
    1. it is a decisive question as to how any political system -- and which one -- can be adapted to an epoch of technicity. I know of no answer to this question. I am not convinced that it is democracy.
    1. Lost in Translation

      In the film, Lost in Translation, Bob and Charlotte begin their conversation learning what each of them is doing in Tokyo.

      Bob: What do you do?

      Charlotte: I’m not sure yet, actually. I just graduated last spring.”

      Bob: What did you study?

      Charlotte: Philosophy.

      Bob: Yeah, there’s a good buck in that racket.

      Charlotte: (Laughs.) Yeah. Well, so far it’s pro bono.

      (33:45)


      Edge Effects

      In ecology, edge effects are changes in population or community structures that occur at the boundary of two or more habitats. Areas with small habitat fragments exhibit especially pronounced edge effects that may extend throughout the range. As the edge effects increase, the boundary habitat allows for greater biodiversity.

      Wikipedia: Edge effects

    1. He just means “secular” or wants a marked separation of church and state. Same for the gnostics (Druids, Druze, Mandeans, Alawis).

      Didn't know that [[gnostics]] included present day Muslim sects.

    1. Where philosophy meets tech.

      Design Philosophy

      This seems to be the space that I occupy on the edges of design education and practice.

      Maria Selting of Unbox Your World podcast has just shared the raw audio of our conversation to get feedback before she publishes the episode, Redesigning Design: Applying UX Principles to Design a Better Future.

    1. “The real problem of humanity is the following: we have paleolithic emotions; medieval institutions; and god-like technology.

      Quoted by Amanda Joy Ravenhill on RE & CO Radio, Wednesday, October 13, 2021.

      This leads to a sense of learned hopelessness: Things are worse than you imagined, and there is nothing you can do about it.

      But Buckminster Fuller said, “We are called to be the architects of the future, not its victims.”

    1. Victor Papanek’s book includes an introduction written by R. Buckminster Fuller, Carbondale, Illinois. (Sadly, the Thames & Hudson 2019 Third Edition does not include this introduction. Monoskop has preserved this text as a PDF file of images. I have transcribed a portion here.)

  3. Sep 2021
    1. always checking

      This reminds me of Descartes' methodic doubt, and is a good lesson to apply for our age of near limitless access to information. Whatever we find striking enough to remember could at least be doubted until the information we compartmentalize is both specific to our experience and generalizable enough to share, that way truth can be found in its application to reality as we see it and as others see it.

    1. neoliberalism and social conservatism have frequently coexisted in practice. Yet the alt-right fits none of the previously identified alliances

      Indeed, alt-right is a radical movement (hence the danger if we let it uncontested).

    1. Critical pedagogy, among other things, borrows its ‘critical lens’ from the critical theory. It views society as divided and hierarchical (i.e. based on power relations); and education as a tool used by dominant groups to legitimise the iniquitous arrangement. By enabling the oppressed to look at the oppressor’s ideologies critically, it believes, education can assist them in ridding themselves of their ‘false consciousness’ – an important step, as we will see later, in their struggle for liberation. As is apparent, contrary to traditional claims of the ‘neutrality’ of education, “critical pedagogy views all education theory as intimately linked to ideologies shaped by power, politics, history and culture.” (Darder 1991, p. 77) And the primary function of the critical pedagogue is thus “to empower the powerless and transform those conditions which perpetuate human injustice and inequity.” (McLaren, 1988) – a concern that it shares with critical theory.8

      Critical Pedagogy (CP):

      • Sees society as divided into a hierarchy based on power relations.
      • Education is used as a tool by the dominant to uphold the hierarchy.
      • Education can also be used by the oppressed to rid themselves of false consciousness.
      • CP does not think any education is neutral. All education is shaped by power, politics, history, and culture.
      • CP can empower the powerless to change the power structures.
    1. Paul likes to quote the philosopher who first came up with the idea of the extended mind, Andy Clark, when he says that humans are “intrinsically loopy creatures”.
    1. We argue so passionately about food because we are not just looking for health – we’re looking for meaning.

      That is why everybody is entitled to have its own views on eating.

    1. Scott Sampson has argued that we should subjectify nature rather than objectifying it. People are a part of nature and integral to it. We are not separate from it and we are assuredly not above it.

      Can the injection of multi-disciplinary research and areas like big history help us to see the bigger picture? How have indigenous and oral cultures managed to do so much better than us at this? Is it the way we've done science in the past? Is it our political structures?

    1. “What other subject is routinely taught without any mention of its history, philosophy, thematic development, aesthetic criteria, and current status? What other subject shuns its primary sources—beautiful works of art by some of the most creative minds in history—in favor of third-rate textbook bastardizations?”

      ---Paul Lockhart

  4. Aug 2021
  5. bwo.philosophica.net bwo.philosophica.net
    1. Kant, Hume, Reid, The French and German Enlightenments, Philosophy of Religion

      Interesting to see Reid pop up here in his interests...

    1. William Poole, “The Genres of Milton’sCommonplace Book,” inThe Oxford Handbook of Milton, ed. NicholasMcDowell and Nigel Smith (2009), pp.367–81, argues that since Milton’scommonplace book was an exercise in moral philosophy (the discipline towhich his headings of ethics, economics, and politics correspond), it wascompiled for action.

      John Milton's commonplace book was an exercise in moral philosophy and it was compiled for action, not just a collection.

    1. t. One of Moss's interesting observations is that Jesuit schools detached dialectic from grammar and rhetoric, and realigned it with philoso- phy. Protestant schools, by contrast, wanted rhetorical and dialectical analysis to run in paralle
  6. Jul 2021
    1. The point of Zettelkasten is to digest each thing you read well so you don’t need to go back to look at it again.

      I don't agree with this viewpoint. Just like Heraclitus' river, the information in an article or book may not change, but there is a contextual change in the reader, in their thinking, their circumstances, and their time that may give them a different reading or perspective of the same material at later dates.

      Of course not all material is actually worth reading more than once either. But for some material a second or third reading may help them create new ideas and new links to prior ideas.

    1. Diels, H. and W. Kranz, Die Fragmente der Vorsokratiker. Zürich/Hildesheim 1964 The standard collection of the texts of and the doxography on Anaximander and the other presocratics.
    2. Aristotle already thought the argument to be deceiving. He ridicules it by saying that according to the same kind of argument a hair, which was subject to an even pulling power from opposing sides, would not break, and that a man, being just as hungry as thirsty, placed in between food and drink, must necessarily remain where he is and starve. To him it was the wrong argument for the right proposition. Absolute propositions concerning the non-existence of things are always in danger of becoming falsified on closer investigation. They contain a kind of subjective aspect: “as far as I know.”

      Aristotle came up with some solid counter examples against using the principle of sufficient reason and showed how they could be falsified.

      What is the flaw in logic that would cause it to fail? Are there situations in which it could be used reliably? Ones in which it can't?

    3. We may assume that Anaximander somehow had to defend his bold theory of the free-floating, unsupported earth against the obvious question of why the earth does not fall. Aristotle’s version of Anaximander’s argument runs like this: “But there are some who say that it (namely, the earth) stays where it is because of equality, such as among the ancients Anaximander. For that which is situated in the center and at equal distances from the extremes, has no inclination whatsoever to move up rather than down or sideways; and since it is impossible to move in opposite directions at the same time, it necessarily stays where it is.” (De caelo 295b10ff., DK 12A26) Many authors have pointed to the fact that this is the first known example of an argument that is based on the principle of sufficient reason (the principle that for everything which occurs there is a reason or explanation for why it occurs, and why this way rather than that).

      principle of sufficient reason

      : for everything which occurs there is a reason or explanation for why it occurs, and why this way rather than that

      The first example in Western culture is that of Anaximander explaining why the Earth does not fall.

    4. These observations were made with the naked eye and with the help of some simple instruments as the gnomon. The Babylonians, in particular, were rather advanced observers. Archeologists have found an abundance of cuneiform texts on astronomical observations. In contrast, there exists only one report of an observation made by Anaximander, which concerns the date on which the Pleiades set in the morning. This is no coincidence, for Anaximander’s merits do not lie in the field of observational astronomy, unlike the Babylonians and the Egyptians, but in that of speculative astronomy. We may discern three of his astronomical speculations: (1) that the celestial bodies make full circles and pass also beneath the earth, (2) that the earth floats free and unsupported in space, and (3) that the celestial bodies lie behind one another. Notwithstanding their rather primitive outlook, these three propositions, which make up the core of Anaximander’s astronomy, meant a tremendous jump forward and constitute the origin of our Western concept of the universe.

      Anaximander practiced speculative astronomy instead of just observational astronomy and in so doing, he dramatically changed the cosmological outlook of Western culture.

    5. It is certainly important that we possess one text from Anaximander’s book. On the other hand, we must recognize that we know hardly anything of its original context, as the rest of the book has been lost. We do not know from which part of his book it is, nor whether it is a text the author himself thought crucial or just a line that caught one reader’s attention as an example of Anaximander’s poetic writing style.

      This is one of the first (existing) annotations in Western culture. One must be careful however as the context of the rest is missing.

      What techniques might we use to help rebuild the context? What would Bart Ehrman's text suggest?

    6. Whence things have their origin, Thence also their destruction happens, As is the order of things; For they execute the sentence upon one another – The condemnation for the crime – In conformity with the ordinance of Time.

      An English translation of the fragment of Anaximander which we still have (via Simplicius).

    7. The only existing fragment of Anaximander’s book (DK 12B1)

      There is only one extant fragment of Anaximander's work. (DK 12B1)

    8. However, perhaps not Anaximander, but Thales should be credited with this new idea. Diogenes Laërtius ascribes to Thales the aphorism: “What is the divine? That which has no origin and no end” (DK 11A1 (36)). Similar arguments, within different contexts, are used by Melissus (DK 30B2[9]) and Plato (Phaedrus 245d1-6).

      Compare this with the Christian philosophy of God: the alpha and the omega, the beginning and the end, etc.

    9. Hermann Diels and Walter Kranz have edited the doxography (A) and the existing texts (B) of the Presocratic philosophers in Die Fragmente der Vorsokratiker, Berlin 1951-19526. (A quotation like “DK 12A17” means: “Diels/Kranz, Anaximander, doxographical report no.17”).

      References for many of the pieces in this article.

    1. Minto is the originator of the MECE principle pronounced "ME-see",[6][3] a grouping principle for separating a set of items into subsets that are mutually exclusive (ME) and collectively exhaustive (CE).[7] MECE underlies her Minto Pyramid Principle,[3] which suggests that people's ideas should be communicated in a pyramid format in which summary points are derived from constituent and supporting sub-points:[8] Grouping together low-level facts they see as similar Drawing an insight from having seen the similarity Forming a new grouping of related insights, etc. Minto argues that one "can’t derive an idea from a grouping unless the ideas in the grouping are logically the same, and in logical order.”[3]

      Saw this mentioned/described in the first session of Roam Book Club 5 [video].

  7. datatracker.ietf.org datatracker.ietf.org
    1. The WebSocket Protocol is designed on the principle that there should be minimal framing (the only framing that exists is to make the protocol frame-based instead of stream-based and to support a distinction between Unicode text and binary frames). It is expected that metadata would be layered on top of WebSocket by the application Fette & Melnikov Standards Track [Page 9] RFC 6455 The WebSocket Protocol December 2011 layer, in the same way that metadata is layered on top of TCP by the application layer (e.g., HTTP). Conceptually, WebSocket is really just a layer on top of TCP that does the following: o adds a web origin-based security model for browsers o adds an addressing and protocol naming mechanism to support multiple services on one port and multiple host names on one IP address o layers a framing mechanism on top of TCP to get back to the IP packet mechanism that TCP is built on, but without length limits o includes an additional closing handshake in-band that is designed to work in the presence of proxies and other intermediaries Other than that, WebSocket adds nothing. Basically it is intended to be as close to just exposing raw TCP to script as possible given the constraints of the Web. It's also designed in such a way that its servers can share a port with HTTP servers, by having its handshake be a valid HTTP Upgrade request. One could conceptually use other protocols to establish client-server messaging, but the intent of WebSockets is to provide a relatively simple protocol that can coexist with HTTP and deployed HTTP infrastructure (such as proxies) and that is as close to TCP as is safe for use with such infrastructure given security considerations, with targeted additions to simplify usage and keep simple things simple (such as the addition of message semantics).
    1. or Jonas, one of the questions we must face is this“What force shall represent the future in the present?”

      This is a pressing question which our governments pay far too little attention to.

    2. e book does not wholly succeed, but Jonas’s central idea ispowerful and has not been given the attention it deserves. !at ideaarises from one governing insight: Under technocratic modernity,“the altered nature of human action, with the magnitude andnovelty of its works and their impact on man’s global future, raisesmoral issues for which past ethics, geared to the dealings of manwith his fellow-men within narrow horizons of space and time, has

      left us unprepared.” Although Heidegger found it necessary, in his attempt to rethink metaphysics, to go back to the insights of the pre-Socratic philosophers, Jonas does not believe that any earlier thinkers hold the key to the ethical challenge posed by technocratic modernity, because no previous society possessed powers that could extend its reach so far in both space and time. A wholly new ethics is required, and is required simply because of the scope of our technologies.

      Hans Jonas, a student of Martin Heidegger, argues in The Imperative of Responsibility, that modern technology requires a new ethical framework because no previous societies possessed the technical powers to extend their reach so far in time and space as ours currently do.

  8. Jun 2021
    1. reflecting on the year after george floyd for me is that the different responses that we all have right are valid and true and authentic and they create

      reflecting on the year after george floyd for me is that the different responses that we all have right are valid and true and authentic and they create possibilities when they're read in you know its full context um but some of what is happening or some of what the role of the the classroom or the the person is to do is to try to say this is the range of the acceptable response and i feel like as a teacher our role is to kind of say you get to choose how you want to show up but base it in something that's real that's authentic that's not just about you this but it's about the collective so how do we cultivate that connection to collectivity how do we cultivate that ethical uh commitment and conviction to one another but at the end of the day how do we allow young people and everyone really the agency um to decide how they want to like show up—Christopher R. Rogers (autogenerated transcript)

      This is a powerful teaching philosophy. Return to reflect on this.

    1. But, whatever our personal feelings may be, our assigned mission as psychologists is to analyze all facets of human and animal behavior into their component variables

      If we look at the meaning of philosophy, then look at and try to describe the word love, we are trying to reason and understand the relationship of what it means to us and who we use it with. Love is important in history of psychology. Meaning of philosophy link: https://philosophy.fsu.edu/undergraduate-study/why-philosophy/What-is-Philosophy

  9. May 2021
    1. should be assigned through a random, mechanical process – something Aristotle considered to be the hallmark of democracy.

      Aristotle want an aristocratic philosopher, totally against allotment?

    1. but that we’re looking to science for answers that ultimately require human moral intervention

      science can provide the tools, but not the motivations to actual do something. For that we need philosophy, morals and ethics. Hume's Guillotine somewhat formalizes this distinction.

    1. I hope to have this site when I’m 80. I may not like some of the things I wrote 50 years prior, but at least I will be able to reacquaint myself with former me-s. I hope I don’t lose sight of this purpose.

      This seems akin to Heraclitus's thought that "No one ever steps in the same river twice." But here the river is actually a person who changes over a lifetime.

  10. Apr 2021
    1. they get hooked by them, like fish caught on a line

      Precisely what ancient philosophers teach us and why they practiced "spiritual exercises" most famously the emperor-philosopher Marcus Aurelius as exemplified in his Meditations...

    1. The main difference is in the flow of how messages are ultimately sent to devices for output. The standard library Logger logic converts the log entries to strings and then sends the string to the device to be written to a stream. Lumberjack, on the other hand, sends structured data in the form of a Lumberjack::LogEntry to the device and lets the device worry about how to format it. The reason for this flip is to better support structured data logging. Devices (even ones that write to streams) can format the entire payload including non-string objects and tags however they need to.
    1. Fatum Betula is, arguably, a nearly perfect video game, depending upon your philosophy when it comes to criticism. If you, like me, believe that to a large extent the success of a game depends upon how well it achieved what it set out to do, I think you can get very far with such an argument.
  11. Mar 2021
    1. His answer was that nature had endowed humans with reason (“logos”) and that, hence, the function of humans is to think and, more specifically, to participate — by way of thinking — in the divine thought that organizes the cosmos.

      F*** you aristotle.

    1. It just reads better sometimes. Think @honda.kind_of? Car and @person.is_a? Administrator, Ruby's all about the aesthetics.
    2. As to why both is_a? and kind_of? exist: I suppose it's part of Ruby's design philosophy. Python would say there should only be one way to do something; Ruby often has synonymous methods so you can use the one that sounds better. It's a matter of preference.
    1. в жизни вообще не знание играет какую-то роль, не умение делать, а только человеческая личная претензия, окаянство
    1. the Unix Philosophy is a crucial part of the patterns, opinions, and culture of Node.js
    2. Nothing about the Unix Philosophy explicitly relates to a culture of software sharing. However, it should be no mystery that it comes from the software community where we argue at length about the best way to make our programs properly Free. Software that is developed according to these principles is easier to share, reuse, repurpose, and maintain.
    3. The Unix Philosophy is an ideology of pragmatism.
    1. There's a joke in philosophy that goes like this: The First Law of Philosophy: For every philosopher, there exists an equal and opposite philosopher. The Second Law of Philosophy: They're both wrong.
    1. An ideology (/ˌʌɪdɪˈɒlədʒi/) is a set of beliefs or philosophies attributed to a person or group of persons
  12. Feb 2021
    1. Most users make mistakes while typing, so a backspace key is often useful. This could of course be implemented by the applications themselves, but in accordance with the UNIX design philosophy, applications should be kept as simple as possible. So as a convenience, the operating system provides an editing buffer and some rudimentary editing commands (backspace, erase word, clear line, reprint), which are enabled by default inside the line discipline.
    1. Marvin Minskysaid of the extropians, with whom he often associated,“they’re extremists... but that’s the way you get good ideas.”

      "Eclecticism may be defined as the practice of choosing apparently irreconcilable doctrines from antagonistic schools and constructing therefrom a composite philosophic system in harmony with the convictions of the eclectic himself. Eclecticism can scarcely be considered philosophically or logically sound, for as individual schools arrive at their conclusions by different methods of reasoning, so the philosophic product of fragments from these schools must necessarily be built upon the foundation of conflicting premises. Eclecticism, accordingly, has been designated the layman's cult. In the Roman Empire little thought was devoted to philosophic theory; consequently most of its thinkers were of the eclectic type. Cicero is the outstanding example of early Eclecticism, for his writings are a veritable potpourri of invaluable fragments from earlier schools of thought. Eclecticism appears to have had its inception at the moment when men first doubted the possibility of discovering ultimate truth. Observing all so-called knowledge to be mere opinion at best, the less studious furthermore concluded that the wiser course to pursue was to accept that which appeared to be the most reasonable of the teachings of any school or individual. From this practice, however, arose a pseudo-broadmindedness devoid of the element of preciseness found in true logic and philosophy."

      — Manly P. Hall, The Secret Teachings Of All Ages

    1. Foucault probably offers the most helpful theoretical approach. His “archaeology of knowledge” suggests a way to study texts as sites that bear the marks of epistemological activity, and it has the advantage of doing justice to the social dimension of thought.

    1. Feenberg (2014) - The Philosophy of Praxis

      • https://is.gd/rRdkpf
      • urn:x-pdf:66643138316666396434353333386635343038303761366166633161366638316662343434306138303065653764313430666538396130653139366537353237

    Tags

    Annotators

    1. Cressman (2020) - Contingency and Potential: Reconsidering a Dialectical Philosophy of Technology

    1. Born in 1940 in New York, Saul Kripke is one of the most influential philosophers of the 20th century, yet few outside philosophy have heard of him, let alone have any familiarity with his ideas.

      I'm curious to see what evidence of this the article will provide. How well read is he within the field of philosophy?

  13. Jan 2021
    1. Philosophy of Symbolic Forms

      From Routledge:

      Ernst Cassirer occupies a unique space in twentieth-century philosophy. A great liberal humanist, his multi-faceted work spans the history of philosophy, the philosophy of science, intellectual history, aesthetics, epistemology, the study of language and myth, and more. Cassirer’s thought also anticipates the renewed interest in the origins of analytic and continental philosophy in the Twentieth Century and the divergent paths taken by the 'logicist' and existential traditions, epitomised by his now legendary debate in 1929 with the philosopher Martin Heidegger, over the question "What is the Human Being?"

      The Philosophy of Symbolic Forms is Cassirer's most important work. It was first published in German in 1923, the third and final volume appearing in 1929. In it Cassirer presents a radical new philosophical worldview - at once rich, creative and controversial - of human beings as fundamentally "symbolic animals", placing signs and systems of expression between themselves and the world.

      This major new translation of all three volumes, the first for over fifty years, brings Cassirer's magnum opus to a new generation of students and scholars. Taken together, the three volumes of The Philosophy of Symbolic Forms are a vital treatise on human beings as symbolic animals and a monumental expression of neo-Kantian thought.

      Correcting important errors in previous English editions, this translation reflects the contributions of significant advances in Cassirer scholarship over the last twenty to thirty years. Each volume includes a new introduction and translator's notes by Steve G. Lofts, a foreword by Peter E. Gordon, a glossary of key terms, and a thorough index.

      “The Philosophy Of Symbolic Forms: Three Volume Set.” n.d. Routledge & CRC Press. Accessed January 26, 2021. https://web.archive.orghttps://web.archive.org/web/20210126070818/https://www.routledge.com/The-Philosophy-of-Symbolic-Forms-Three-Volume-Set/Cassirer/p/book/9781138907256.

    2. Ernst Cassirer

      Cassirer's Wikipedia page is here; from it:

      Cassirer was one of the leading 20th-century advocates of philosophical idealism. His most famous work is the Philosophy of Symbolic Forms (1923–1929).

      Though his work received a mixed reception shortly after his death, more recent scholarship has remarked upon Cassirer's role as a strident defender of the moral idealism of the Enlightenment era and the cause of liberal democracy at a time when the rise of fascism had made such advocacy unfashionable. Within the international Jewish community, Cassirer's work has additionally been seen as part of a long tradition of thought on ethical philosophy.

    1. Godwin wasn’t convinced. Hiscounterargument, neatly summarised by Porter, was that “such a threat would be averted by the simultaneous withering away of sexual desires—a proposal which notoriously reduced Malthus to guffaws.”

      I'd have laughed too, but for the present moment this seems to in fact be the case.

    2. Today, Mr. Machine, as La Mettrie mechanically dubbed himself, finally has his audience.

      Or as he might be termed today, Mr. Robot.

    1. There is a dimension of personal preference to it. I don't like to expose more than strictly necessary to external consumers, because it makes it harder to track usages. If you find a bind:prop in a consumer, you know prop is used (which you already kind of knew since the prop is part of the "public" API of the component). Done. If you find a bind:this, you now need to track all usages of this this.
  14. Dec 2020
  15. app.getpocket.com app.getpocket.com
    1. ut that’s not how it feels. My brain sees me slightly underperforming and the immediate, visceral sense is: “You’re not good at this, you should stop right now and quit embarrassing yourself.”

      but on the other hand, how do you aware of your flaws without even just a polished, refined hate as a hint or sign for awakening you toward that flaws? maybe see your hate as a signal of something rather than a unrealistic shitty self

    2. Immediately, in the first classes, the overwhelming feeling was, “I hate this.”

      you mistakenly, and lazily, attribute something you don't know as you are shit and derive hate toward a imagined, self-created, inaccuratvily percevied shitty you, no wonder.

    3. Learning, and ultralearning, to me represent the cultivation of these amazing, life-affirming moments. When you get good at something that previously felt impossible for you, your world becomes just a little bit bigger. This expansion of possibility, more than just achieving a goal, is the stuff of happiness itself.

      suceessee is a by product of the cumulative potential possibilities to which you expand and strech yourself by expericening real learning, real happiness, from the moment derived from encountering, embracing and digesting the difficulty when you are learning

    1. It could be argued that the whole philosophy of archaeology is implied in the questions we ask and the form in which we frame them.

    Tags

    Annotators

    1. To take one example, I regularly practice philosophy in K-12 schools, working with teachers and students to implement philosophy discussions, activities, and lessons in classrooms

      Basically, the guy wants to teach kids but also be a professional academic researcher. While it's probably true that teaching kids philosophy is a good thing, I don't know why that has to be considered an academic practice. Maybe he should just start his own nonprofit for that stuff?

    2. For example, norms that overwhelmingly prioritize the publication and dissemination of philosophical research as articles in pay-to-read academic journals, although serving an evaluative purpose within the discipline, also reinforce a strong separation between professional philosophers and the public.

      True for advanced study of any kind. [[complexity]]

  16. Nov 2020
    1. first-personal thought and language is irreducible to non-first-personal thought and language, and is essential to the explanation of action

      Is the author implying that, on a 'Referent' and 'Thought and Language' Grid, 'Referent" ("I" as Subject) as a content of the 'Thought and Language' ("My pants are on fire") calls for action enablement. Whereas 'Referent' ("Smith" as Subject) as content of the 'Thought and Language' ("Smith's pants are on fire") is not self-locating, for being non-first personal thought?

      == Two Lines of Thinking == (1) Smith's pants are on fire. He should put it out. (2) Smith's pants are on fire. He should put it out. I am Smith. Therefore, my pants are on fire. Therefore, I should put it out.

      == unless, I come to believe 'I = Smith', only then it calls for action. Unless and until, 'Smith' becomes first-personal in the mind, it is unable to self-locate.

  17. Oct 2020
    1. The total complexity of a system is a constant. If you make a user’s interaction with a system simpler, the complexity behind the scenes increases.

      Why life can't be simpler? (HN)

    1. I see this all around me. People are fixated on careers, hobbies (FOMO), spread thin by family obligations and errands. The truth is, happiness does not derive from these things. This "busyness" is an invention. Life is simple, and happiness actually derives from having cats.

      Why life can't be simpler? :D

    1. 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.

      A very apt description of Trump's life philosophy. Also a broad perspective at how many Republicans and Libertarians seem to view the world economically: privatizing profits and socializing losses.

    1. anomie

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

    1. 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.

      How does this juxtapose with the ideas of indigenous scocieties in James Suzman's article The 300,000-year case for the 15-hour week (Financial Times, 2020-08-27)

    2. 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.
    1. Robin brings a helpful name to this problem, by way of the philosopher Timothy Morton: hyperobject. A hyperobject is an entity whose scale is too big, too sprawling for any single person to fully appreciate their scale. Climate change, financial markets, socioeconomic classes, design systems—they’re systems we move through, but their scale dwarfs our own.

      hyperobject

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

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

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

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


      [also on boffosocko.com]

  18. Sep 2020
    1. Slide 13:

      “No man ever steps in the same river twice, for it's not the same river and he's not the same man.”

      ― Heraclitus

      Of course it’s not the same river — the river, is, what? The water flowing past your feet? The sound that it makes? These things are different at every moment. Our idea of ‘the river’ doesn’t correspond to anything in the real world. Understanding this concept means getting closer to an understanding of reality itself — once you fully absorb the impact of this idea, it changes you, from a person who didn’t have that understanding into one who does.

      And as you bask in your newfound zen-like enlightenment, you discover an almost spiritually calming effect — the world as it is right now is the only thing that matters, not the state of the world as it was yesterday or as it will be tomorrow.


      Slide 39:

      “No man ever steps in the same river twice, for it's not the same river and he's not the same man.”

      ― Heraclitus

      And I think Heraclitus probably understood it all along. There’s a paradox contained in this statement. If the concept of identity over time is meaningless, then what do we mean by ‘it’ and ‘he’?

    1. 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.”
  19. Aug 2020
  20. unix.meta.stackexchange.com unix.meta.stackexchange.com
    1. 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.
  21. Jul 2020