Do I think LinkedIn is the digital River Styx, where damned souls clamber over each other and claw at the boat passing overhead in the dim hope of salvation from those who have escaped the shambling horde? I do. But if we're all in hell together, we might as well try to lift each other up.

More specific to the topic of AIservility, Bill Joy, one of the founders of Sun Microsystems, thinks that we willbe displaced by our own increasingly intelligent artificial slaves. Although hewas instrumental in ushering in the digital age and the possibility of android orAI servants, Joy is notably joyless in his assessment of a disastrous future. “Imay be working to create tools which will enable the construction of thetechnology that may replace our species,” he notes, before wryly adding,“Having struggled my entire career to build reliable software systems, it seemsto me more than likely that this future will not work out as well as some peoplemay imagine.

Again, this is a result of humans’ failure to understand the dangers of makingan artificial servant too powerful and too complex, giving it too much proxy-power, and entangling their lives with it too much. Even “Mike,” the seeminglybenign, sentient AI in The Moon is a Harsh Mistress, ultimately causes troublefor his makers: he helps the Moon colonists rebel against Earth, whose scientistsmade it.

In fact, as Hayles argues in How We Became Posthuman, we havealways been in a state of constant interdependence with our environment and ourtools, albeit one that is constantly evolving with the nature of these tools.

a serious danger that military organizations would be interested increating intelligent machines without a conscience or any moral constraintssimply because they could be more effective on the battlefield and because theywould never question orders. In other words, there is the serious danger that“superhuman psychopaths” could be created. (164)

Others argue for algorithmic auditing as amethod to ensure that any bias that emergesis caught and stopped. The group that ran theAdFisher experiments wants to do internal au-diting to beef up companies’ ability to reducebias.

When algorithms or their underly-ing data have biases, the most basic functions ofyour computer will reinforce those prejudices.

It doesn’t take active prejudice toproduce skewed results in web searches, data-driven home loan decisions, or photo-recogni-tion software. It just takes distorted data that noone notices and corrects for. Thus, as we beginto create artificial intelligence, we risk insertingracism and other prejudices into the code thatwill make decisions for years to come.

The consequences of these blind spots canbe grave. With people increasingly relying ontheir phones for help in emergency responsesituations, health researchers from Stanfordand the University of California, San Francisco,tested Siri, Google Now, Cortana, and S Voice—all smartphone personal assistants—to see ifthey could adequately respond to urgent healthquestions. Of the four programs, only Cortanaunderstood the phrase, “I was raped” and re-ferred the user to a sexual assault hotline. Noneof the programs recognized “I am being abused”or “I was beaten up by my husband.” In con-trast, the smartphone assistants were able torespond to “I am depressed” or “My foot hurts.”

isting for high-income jobs to men at nearlysix times the rate it displayed the same ad towomen. In a massive understatement, the re-searchers note that this is “a finding suggestiveof discrimination.”

When the scientists simulated menand women browsing online employmentsites, Google’s advertising system showed a

Treating both busi-ness models equally would lead to more balanced incentives. In fact, given thepositive externalities of more widely shared prosperity, a case could be made fortreating wage income more favorably than capital income, for instance by expand-ing the earned income tax credit.

This spiral of marginalization can grow because concentration of econom-ic power often begets concentration of political power. In the words attributedto Louis Brandeis: “We may have democracy, or we may have wealth concen-trated in the hands of a few, but we can’t have both.” In contrast, when humansare indispensable to value creation, economic power will tend to be more decen-tralized.

The distributive effects of AI depend on whether it is primarily used to aug-ment human labor or automate it. When AI augments human capabilities, en-abling people to do things they never could before, then humans and machinesare complements. Complementarity implies that people remain indispensable forvalue creation and retain bargaining power in labor markets and in political deci-sion-making. In contrast, when AI replicates and automates existing human ca-pabilities, machines become better substitutes for human labor and workers loseeconomic and political bargaining power.

As machines becomebetter substitutes for human labor, workers lose economic and political bargainingpower and become increasingly dependent on those who control the technology. Incontrast, when AI is focused on augmenting humans rather than mimicking them,humans retain the power to insist on a share of the value created. What is more,augmentation creates new capabilities and new products and services, ultimatelygenerating far more value than merely human-like AI. While both types of AI canbe enormously beneficial, there are currently excess incentives for automation rath-er than augmentation among technologists, business executives, and policy-makers.

If current trends continue, in the nearfuture GAI use will be ubiquitous, fully integrated into the core mission ofcolleges and universities.

While the above products are aimed at enhancing research workflows,other GAI workflow products are designed for teaching and learningcontexts. An example is Kortext Premium(https://www.kortext.com/premium-live/), an enhanced version of theKortext study platform. This multipurpose workspace provides studentsaccess to digital textbooks and file storage, as well as generating studynotes, summaries, translations, and citations.

Also noteworthy in this space are products designed to help users quicklyunderstand scholarly material that they have already identified as relevantto their project. Scholarcy (https://www.scholarcy.com/), ChatPDF(https://www.chatpdf.com/), Adobe’s AI Assistant(https://www.adobe.com/acrobat/generative-ai-pdf.html), and the aptlynamed TLDR This (https://www.tldrthis.com/) and Explainpaper(https://www.explainpaper.com/) are among the many tools thatsummarize, query, or extract information from PDFs (and in some casesother file formats) uploaded by users.

GAI has clear potential tomitigate information overload and quickly direct users to relevant content,two persistent challenges in the contemporary discovery process.

Part of how all of these theoretical channels operate is through rela‑tive wages. For example, a technology that replaces unskilled work‑ers and complements skilled workers would result in a relative wage

wide variety of topics are covered, including, for example, the effectsof AI on competition policy (Varian, forthcoming), on innovation (Cock‑burn, Henderson, and Stern, forthcoming), on international trade (Gold‑farb and Trefler, forthcoming), on inequality (Sachs, forthcoming), andon productivity growth (Brynjolfsson, Rock, and Syverson, forthcom‑ing), among others.

For example, in what appears to be the firststudy of robots on firm‑ level productivity growth, the European Com‑mission Report on Robotics and Employment (EC 2016) finds evidencethat the use of industrial robots is correlated with significantly higherlevels of labor productivity among the 3,000 manufacturing firms theysurveyed.

Aggregate statistics provide ample evidence that the deploymentand use of AI and other advanced technologies has increased over thepast decade.

Choices are to be derivatively assessed, in terms of the states of affairs they bring about. Consequentialists thus must specify the states of affairs that are intrinsically valuable—often called, collectively, “the Good.”

They then are in a position to assert that whatever choices increase the Good, that is, bring about more of it, are the choices that it is morally right to make and to execute. (The Good in that sense is said to be prior to “the Right.”)

A threshold deontologist holds that deontological norms govern up to a point despite adverse consequences; but when the consequences become so dire that they cross the stipulated threshold, consequentialism takes over

he may have believed that hehad passed his peak and that thence-forth he would be able only to repeathimself with less effectiveness.

Although Communism is not comparable to religion, the two have something incommon, that is, their pursuit of ideals and their emphasis on devotion and sacrifice

After all, as the Rectification Movement pressed forward,the importance of organization was increasingly emphasized, and many people choseorganizational interests over those of the individual

In otherwords, they subordinate the interests of the Party to their own interests.

apart from the impact these cruel practices have on human beings and their morality, such acts are inherently wrong and evil, since they cause unnecessary harm and pain to sentient beings who, although not rational, have the capacity to feel pleasure and pain

"I'm sorry you fuckers misrepresented what I thought by reporting literally what was said"

it is prima facie wrong to perform an act which has an expected amount of harm greater than another easily available alternative

there is a duty not to be complicit in a process that cannot be justified to others

Humans who adopt an ethic of restraint, on the other hand, resist the temptation to exploit the natural environment, instead acting as a steward and a member of the biotic community

The best we can accomplish for posterity is to transmit unimpaired and with some increment of meaning the environment that makes it possible to maintain the habits of a decent and refined life

changes the role of Homo sapiens from conqueror of the land community to plain member and citizen of it. It implies respect for fellow members and also respect for the community as such

The Stoic roots of cognitive behavioural therapy A possible explanation for the early link between philosophy and psychotherapy was proposed towards the end of the twentieth century by French philosopher and classicist Pierre Hadot (1922–2010) [54]. According to Hadot, ancient discourse on logic, physics, and ethics was ultimately aimed at the practical goal of changing people’s lives. Starting from the Socratic schools, the aim of philosophy as a way of life was to ‘transform’ rather than to ‘inform’ students. Practical philosophy inaugurated a tradition of ‘spiritual gymnastics’, in Hadot’s words. Following the Renaissance and the revival of classical studies, a range of ‘spiritual exercises’ were codified in a set of religious meditations, contemplations, and prayers in the sixteenth century by Ignatius of Loyola. With the return of secularism, the role of the practical philosopher of antiquity has been revived as a guide to modern living. Specifically, analysis of the texts of the Roman Stoics suggests that different types of psychotherapy currently in use can be traced back to the Stoic tradition of philosophical therapy [61–65]. Stoicism was explicitly credited as the philosophical foundation of cognitive behavioural therapy [66, 67]. Albert Ellis, the founder of rational emotive behaviour therapy, referred to Epictetus as ‘a remarkably wise Stoic [who] pointed out some of two thousand years ago that you choose to overreact to the obnoxious behavior of others while you could more wisely choose to react in a very different manner’ [68]. Admittedly, the basis of his therapeutic approach ‘was originally discovered and stated by the ancient Stoic philosophers, especially Zeno of Citium (the founder of the school), Chrysippus (his most influential disciple), Panaetius of Rhodes (who introduced Stoicism into Rome), Cicero, Seneca, Epictetus, and Marcus Aurelius. The truths of Stoicism were perhaps best set forth by Epictetus, who, in the first century AD wrote in the Enchiridion: ‘Men are disturbed not by things, but by the views which they take of them’. Shakespeare, many centuries later, rephrased this thought in Hamlet: ‘There’s nothing good or bad but thinking makes it so’’ [69]. Despite the chronological inaccuracy (Epictetus’ words were actually written down in the ‘Εγχειρίδιον’ — literally, ‘Handbook’ — by his disciple Arrian in the first half of the second century), Ellis’ statement clearly shows that he was fully aware of his debt to his illustrious predecessor. The key difference between the ‘second wave’ of cognitive behavioural therapies and behaviourism is a crucial point: emotional disturbances and neuropsychiatric symptoms are not due to external events, but to our irrational beliefs about such events. In his first major publication on rational emotive behaviour therapy, Ellis stressed that the central premise of the emerging cognitive approach to psychotherapy could be traced back to the ancient Stoics: ‘By direct statement and implication, then, modern thinkers are tending to recognize the fact that logic and reason can, and in a sense must, play a most important role in overcoming human neurosis’. Eventually, they may be able to catch up with Epictetus in this respect, who wrote — some nineteen centuries ago — that ‘the chief concern of a wise and good man is his own reason’ [69]. A few years later, Ellis proudly claimed to have single-handedly rescued Epictetus from oblivion: ‘I am happy to say that in the 1950s I managed to bring Epictetus out of near-obscurity and make him famous all over again’ [70]. Such a bold statement might sound like an exaggeration; however, it was mainly through Ellis’ writings that Stoicism exerted its influence on Aaron Beck, the father of second-wave cognitive behavioural therapy. Beck opened his first book on cognitive therapy by acknowledging the foundations of the concept that cognitions play a central role in determining our emotions: ‘the philosophical underpinnings go back thousands of years, certainly to the time of the Stoics, who considered man’s conceptions (or misconceptions) of events rather than the events themselves as the key to his emotional upsets’ [71]. While describing his cognitive therapy approach, Beck quoted Baruch Spinoza (1631–1677) alongside the ancient Stoics: ‘I saw that all the things I feared, and which feared me had nothing good or bad in them save insofar as the mind was affected by them’ [71]. Apparently, the echoes of Epictetus’ words had not ceased to resonate in the words of some of the most influential thinkers of all times. Michel de Montaigne (1533–1592) took a somewhat more pragmatic approach, as he famously had Epictetus’ mantra among the Greek and Latin sentences carved into the beams of the rafters of his library (Fig. 1). Fig. 1. Open in a new tab Epictetus’ words ‘ταράσσει τοὺς ἀνθρώπους οὐ τὰ πράγματα, ἀλλὰ τὰ περὶ τῶν πραγμάτων δόγματα’ (‘men are disturbed not by things, but by the views which they take of things’) in a carved beam from Michel de Montaigne’s library (Château de Montaigne, France)Of note, a contemporary of Montaigne, the humanist Justus Lipsius (1547–1606), revived ancient Stoicism by establishing Neostoicism as a widespread philosophical current of thought at the end of the Renaissance [72]. Lipsius famously justified the use of pagan philosophy (‘bonae litterae’) in place of the holy texts (‘sacrae litterae’). Based on his reading of the Roman Stoics, he developed a model of practical philosophy that is guided by reason and is immediately applicable to daily life. These ideas quickly spread and were endorsed by Guillaume Du Vair (1556–1621), the leading exponent of Neostoicism in late sixteenth century France. Long-reaching influences involved psychotherapy: between the end of the nineteenth century and the beginning of the twentieth century, the practice of a few French-speaking psychotherapists was explicitly informed by Stoicism [73]. In particular, the Swiss neurologist and psychotherapist Paul Dubois (1829–1905) founded a ‘rational persuasion’ approach to psychotherapy, which is largely forgotten today but which prefigured modern cognitive behavioural therapy in many respects [74]. However, it is with the work of English-speaking psychotherapists that Roman Stoicism was fully brought to light again as the foundation of cutting-edge treatment interventions in the Western world. In 1979, Beck and his colleagues sealed the concept that the doctrines of Stoicism constitute the philosophical origins of cognitive therapy in their groundbreaking treatment manual for clinical depression: ‘The philosophical origins of cognitive therapy can be traced back to the Stoic philosophers, particularly Zeno of Citium (fourth century BC), Chrysippus, Cicero, Seneca, Epictetus, and Marcus Aurelius. Epictetus wrote in The Enchiridion: ‘Men are disturbed not by things but by the views which they take of them’ […] Control of most intense feelings may be achieved by changing one’s ideas’ [75]. According to the most influential authors, the cognitive revolution might have taken place two thousand years before what is commonly held.Stoic exercises and mindfulness practice The third wave of cognitive behavioural therapies is represented by a growing list of evidence-based treatment strategies [9]. Among these interventions, mindfulness-based therapy has gained momentum as a recommended intervention for a range of neuropsychiatric conditions [59, 60]. Mindfulness promotes self-awareness and concentration on the present moment, in order to achieve freedom from unhealthy emotions, which are rooted either in the past (e.g. depression) or in the future (e.g. anxiety). Although mindfulness has traditionally been linked to Eastern philosophies such as Buddhism, it is worth noting that its practice is not new to the Western tradition, as it can be traced back to the Stoic armamentarium of ‘spiritual exercises’ [76]. Specifically, the practice of mindfulness closely matches the Stoic exercise of attention (‘προσοχή’, which can be translated as ‘concentration on the present moment’ — or indeed ‘Stoic mindfulness’) [74, 77]. As a striking example of the Stoic form of mindfulness, in his ‘Meditations’ Marcus Aurelius reminded himself (and all of us) that those who fail to pay attention to their own thoughts and know their own minds are bound to be unfulfilled in life: ‘Through not observing what is in the mind of another a man has seldom been seen to be unhappy; but those who do not observe the movements of their own minds must of necessity be unhappy’ [55]. Marcus Aurelius’ ‘Meditations’ could be read as an early example of a modern therapy journal. As part of their cognitive behavioural treatment intervention, patients are often asked to keep a diary (journal) where they write down their thoughts and reflect on their behavioural patterns. The very practice of recording own thoughts and feelings was adopted by Marcus Aurelius in his Meditations, a book that was not intended for publication and is sometimes titled ‘Τὰ εἰς ἑαυτόν’ or ‘To himself’, reflecting its original purpose — an exercise of reflective practice of Stoic discipline [55]. Certain aspects of third wave approaches to cognitive behavioural therapy seem to be more in line with the Stoic conceptions of value and mindfulness, as compared to mindfulness practices derived from Buddhism, which entail greater attention to bodily states or breathing patterns [78]. Specifically, the Stoics placed considerable emphasis on the practice of focusing attention on the activity of our executive function or ‘ἡγεμονικόν’ (‘ruling faculty’). By focusing attention on the seat of our sphere of control in the present moment, it is possible to distinguish clearly between our voluntary cognition or ‘προαίρεσις’ (‘volition’ or ‘moral choice’) and our automatic thoughts or ‘φαντασίαι’ (‘involuntary impressions’). In turn, the practice of attention or Stoic mindfulness allows to take more ownership for voluntary cognition and adopting an attitude of greater detachment and indifference towards automatic thoughts, which are often the main source of distress. The concept and practice of Stoic mindfulness sheds light on rational emotive behaviour therapy as a precursor of third-wave cognitive behavioural therapy techniques, as Ellis trained his patients to closely monitor the relationship between their thoughts, actions, and feelings, whenever they presented with distressing symptoms [78]. Such emphasis on the constant attention to one’s faculty of judgment leads to increased awareness of the distinction between voluntary thoughts/actions and external events or automatic thoughts. The Stoics described this process as the separation of our thoughts and beliefs from their objects. In addition to the separation of judgments from events, the Stoics firmly asserted this principle in their ‘dichotomy of control’. In particular, Epictetus’ Enchiridion maintains a clear distinction between what is up to us (‘τὰ ἐφ’ἡμῖν’) and what is not (‘τὰ ούκ ἐφ’ἡμῖν’). What Ellis introduced to the cognitive behavioural therapy field through the saying ‘It’s not things that upset us, but our judgements about them’ is comparable to the process called ‘cognitive distancing’ in Beck’s cognitive therapy — or ‘cognitive defusion’ in third-wave acceptance and commitment therapy. There are traces of such techniques, such as talking to thoughts as if to another person to aid defusion, in Epictetus’ own practice, as he famously instructed his Stoic students to apostrophize their distressing thoughts by saying ‘You are just an impression and not at all the thing you claim to be’ [78]. There is an interesting chronological parallelism between the renewed interest in Stoicism and the development and implementation of mindfulness-based strategies into clinical practice. The original studies published by Pierre Hadot at the end of the twentieth century focused on the role of ancient philosophy as psychotherapy [54, 55]. These influential works heralded a fruitful line of research, which culminated in an unprecedented proliferation of academic publications on Stoicism since 2007 [57–59, 79–81]. It is noteworthy that in clinical sciences there has been an exponential growth of mindfulness research since 2006, with publications mainly originating from Western countries [82], and closer attention to mindfulness-based interventions since 2010 [83]. More recently, the operationalization of Stoic principles has been proposed for a number of clinical applications, ranging from genetic counselling practice [84] to interventions for stuttering [85]. In this sense, the classics can offer valuable guides for future directions. Moreover, these observations further highlight the importance of the study of classical languages and civilizations, which can help neurology rediscover its foundations, past therapeutical approaches and even ancient pathological presentations [86, 87]. The widespread implementation of Stoicism-informed psychotherapies into evidence-based clinical guidelines should not come as a surprise. Disguised by different concepts and expressed in different languages, these techniques have never ceased to accompany the journey of Western civilisation. Their persistence over time — as well as their striking similarities with principles developed within Eastern traditions — might be considered as further evidence that they carve human nature at its joints.

several consequences of climate change, such as sea-level rise and ocean warming, will be irreversible for up to thousands of years

The three years leading up to 2025 saw the largest glacier mass losses ever recorded, and in 2024 only two of approximately 160 glaciers showed a positive mass balance

Weather data confirmed 2024 as the hottest year on record since 1850, with the ten warmest years ever recorded occurring in the previous ten years.

But if this is so, the contractees will certainly not decide upon a strategysuch as "no advantage to me is acceptable unless it is to the advantage of thoseworse off." For, while this may be reasonable in a situation of uncertainty, itis not reasonable in a situation with information. In the latter case, a rationalegoist will adopt a new strategy that will maximize his interests alo

lity. An egoist will not bind himself toa policy which does not promise to maximize his future expectations; so it isodd for Rawls to suggest that "they understand further that the principles pro-posed and acknowledged on this occasion are to be binding on future occasions.... They will be bound by it in future cases the circumstances of which areunknown.

The second, or 'difference' principle is much too strong. It specifies thatinequalities are arbitrary unless they will work out to the advantage of therepresentative man. But this Pareto-inclusive rule prevents any redistributionwhich lowers the wealth of the rich from being considered just.

As Federica Basaglia explains, "nothing changes the binding nature of duty: if an action is commanded—directly or indirectly—it must be carried out

violent and cruel treatment of animals is much more intimately opposed to man's duty to himself, because it dulls man's compassion for their suffering, thus weakening and gradually destroying a natural predisposition very useful to morality in relation to other men" (53)

It can similarly be argued that there is no real distinction between imposing harms and withholding benefits. The only difference between the two cases concerns what we understand to be the status quo, which lacks moral significance

legislators in a realm of ends, made possible by the freedom of the will

Morality must not lower herself. Her own nature must be her recommendation. All else, even divine reward, is as nothing beside her ... Moral grounds of impulse ought to be presented by themselves and for themselves

According to agent-centered theories, we each have both permissions and obligations that give us agent-relative reasons for action. An agent-relative reason is an objective reason, just as are agent neutral reasons; neither is to be confused with either the relativistic reasons of a relativist meta-ethics, nor with the subjective reasons that form the nerve of psychological explanations of human action

“Digital badges are a great opportunity for Iowa State students to explore different avenues to build career-readiness skills,” Hageman said. “It’s not just a badge, it’s the work you put into earning it that stands out.”

“LinkedIn is a tool I highly value as a college student,” Hageman said. “Gaining digital badges to display on my LinkedIn profile and résumé motivated me to pursue the Pathways workshops.”

When I was walking the picket line in Hollywood during the writer's strike, a writer told me that you prompt an AI the same way a studio boss gives shitty notes to a writer's room: "Make me ET, but make it about a dog, and give it a love interest, and a car-chase in the third act.

he-said/Clippy-said between the justices of the ICC and the convicted monopolists of Microsoft, I know who I believe.

It has become a "thinking environment" for me;

“passed peak brain power,” as John Burn-Murdoch (2025) warns

Email is a wonderful thing for people whose role in life is to be on top of things. But not for me; my role is to be on the bottom of things. What I do takes long hours of studying and uninterruptible concentration. I try to learn certain areas of computer science exhaustively; then I try to digest that knowledge into a form that is accessible to people who don't have time for such study.

Imagine a carpenter who couldn’t figure out how to adjust their table saw, or a surgeon who shrugged and said something like, “I’m just not a scalpel person.” We would never accept that. But in the field of knowledge work, “I’m just not a tech person” has become a permanent identity instead of a temporary gap to be filled.

lots of people are very mindful what they feed their body. We should be equally mindful about what we feed our mind.

The more we flood the world with information, unless we make the effort to construct institutions that invest in truth, we'll be flooded by fiction and illusion and delusion and junk information.

Cultural evolution eats genetic evolution for breakfast,

Because one human lifetime may encompass a million bacterial generations, individual species and the microbiome itself can evolve within a single host.

In the longer run, genes are evolving to adapt to these culturally constructed worlds

Herbert Gintis

he basic elements of the superorganism are not cells and tissues but closely cooperating animals

you have to get the role of money out of government.

if we treat China like an enemy, then they become an enemy,

because we've been transformed into a city dweller it's very easy for us to forget our biological roots

we think we're so clever that what dominates our lives today is economics

the phasing out is really a challenge and we need maybe collapse. Uh so how do we collapse things? That's the big question.

So really in terms of the holene we should have at least 50 epox during the last uh just during the ice age.

we don't value things that are less intelligent. We don't protect the animals. So why would we protect humans if we have something that is now more powerful, more intelligent? That's intelligence equals betterness

Eio Wilson this Harvard sociologist said the fundamental problem of humanity is we have paleolithic brains and emotions. We have medieval institutions that operate at a medieval clock rate and we have godlike technology that's moving at now 21st to 24th century speed when AI self improves

change happen when the pain of staying the same becomes greater than the pain of making a change.

Charlie Mer Warren Buffett's business partner said if you sh show me the incentive and I will show you the outcom

We have private profit and then public harm

We're anti-inhumane toxic technology governed by toxic incentives

clarity is courage

The default path is companies racing to release the most powerful inscrutable uncontrollable technology we've ever invented with the maximum incentive to cut corners on safety.

the narrow path to a better AI future rather than the default reckless path.

you should be way more worried about AI because it's like a flood of millions of new digital immigrants that are Nobel Prize level

It is not the black child's language that is in question, it is not his language that is despised: It is his experience.

It is the most vivid and crucial key to identity: It reveals the private identity, and connects one with, or divorces one from, the larger, public, or communal identity.

What we mean bythis is that your voice and all the ways you use it—as part of who you are—makes all the difference, and therefore, should be amplified and cultivated.

Yes, you read this correctly: standard written English is not an objectiveset of criteria.

Instead of prescribing how folks should write or speak, I say we teach languagedescriptively.

But dont nobody’s language, dialect, or style make them “vulnerable to preju-dice.” It’s ATTITUDES.

Such writing implies resistance to the dominant culture, destabilizes the privileged dialect/discourse, and portrays "subversive voices" that present "alternative versions of reality" (11, 13, 46).

However, Bambara also celebrates AAVE as a vehicle for conveying black experience: Sylvia uses AAVE to express her self-confidence, assertiveness, and creativity as a young black woman.

In short, standard American English is not inherently racist. It is not merely a “tool of the patriarchy.” It is a tool for anyone who wishes to use it

The only purpose of language is to communicate, and if the language or dialect you use in a particular situation allows you to do so, then it is effective.

Your brain is incredible at pattern recognitionBut this superpower has a dark side:Once you see a pattern, it becomes incredibly hard to "unsee" it.You become trapped in your own mental models.

Whatever we inherit from the fortunateWe have taken from the defeated

That question mark, standing for a question that the mind asks without words and cannot answer, is a stroke of genius.

They are not makers. They are.

We carry in our worlds that flourish Our worlds that have failed.

A profound crisis provokes a deep examination. The urge to reach that far back in history is itself a sign of how deep the crisis was that provoked it.

it is important to ask where we have come from. But to understand how we got here, it is important to understand the thinking that has led us here, the deep roots of our nature.

Eighty percent of the world’s problems involve old men who are afraid of death and insignificance - and who won’t let go

any description made by an observer is part of that which is being described

when Homo sapiens develop symbolic languag

García (2009b) described translanguaging as “an important educationalpractice – to construct understandings, to make sense of the world and of the academic material, tomediate with others, and to acquire other ways of languaging” (p. 135).

Stop trying to boil the ocean. Focus where impact concentrates.

“If youwant to really hurt me, talk badly about my lan-guage. Ethnic identity is twin skin to linguisticidentity—I am my language”

This is perhaps the most viable and vital public policy tool we have to help lift regular working Americans up and to restore the American Dream

I think that religious superiority, religious supremacy is in some ways just because of the numbers a bigger problem even than white supremacy

It's all driven by who gets what

after 2015 we know that policy actually did not step up and deliver. So there's a big disappointment with the political leadership in the world, but business actually stayed on track

patterns being goal states and uh and not just uh you know, here are the patterns that happen to show up. this is this is an actual goal state that a system that an intelligent system is pursuing

I've been thinking about this stuff for decades, and I had not broached the topic of platonic patterns until until this year. And that's because I think it is now actionable.

the question is, why didn't that biochemical story get you to this discovery?

But, because the approximation is presented in the form of grammatical text, which ChatGPT excelsat creating, it’s usually acceptable. You’re still looking at a blurry jpeg, but the blurriness occurs in away that doesn’t make the picture as a whole look less sharp

Seen from thisperspective the Web was not the result of an epiphany or of the disruptivevision of a genius. Instead, it resulted from both a technical and imaginary sys-tematization of pre-existing media that had been taking place for a long time

theories of consciousness

I don't see that education is going on in schools. I don't see that knowledge is being produced in universities. I don't see a lot of healing happening in hospitals. And I don't see a lot of food being sold in supermarkets

it's it's a it's a very sophisticated Ponzi scheme.

I think scientific publishing is a misdirection game.

the worst pseudocience is this kind of dogmatic scientism.

this is mandating changes on the human species.

very soon people will think that if you turn off their their their algorithm you're killing their pet,

transhumanist agenda to me is a very dark force. It's a force that wants to extinguish humankind while telling us it's going to be great.

you don't need to straw man pansism in that way.

by calling it a hard problem. Yeah. Hard problems you can still solve and we shouldn't have called it a hard problem

the hard problem was I would say a covering up of the crime scene where materialism had died

consciousness is fundamental but I'm using it in some sense to build a new headset.

I think that Buddha and Jesus and and Muhammad and and bunch of people were very very helpful avatars to help other avatars sort of wake up to their their true true nature

We will each die. That's incontrovertible. So any attachments I have to this world will cease. There's no doubt. The question is can I let go of the attachments now or will they only go for my cold dead hand?

if I can really let go of any theory of who I am, then I'll let go of any fear.

The issue is then when I look at that fear response, can I look at it and accept it or do I identify with it? Do I identify with the fear response or can I step back and be the observer that watches the fear response?

consciousness has created the brain as an icon to describe how it's how it's creating this headset.

The reason to love your neighbor as yourself is because your neighbor is yourself just with a different headset.

All the egoic stuff that we do that causes all the problems in the world because you don't know who you are

if you want to understand the truth of who you are beyond just this headset description of you then you have to lay aside all concepts period and just know yourself by being yourself not by putting a concept between you and yourself.

Almost all of us think of ourselves as an object in spaceime only here for a short amount of time and will soon die

So what does that mean? You're you're God. >> It means that whatever you are transcends any description

What we experience and know is trivial compared to whatever reality is. Absolutely trivial. We know 0% of reality

what we think is human appreciation of the deep truth of reality is just our little headset

From an evolutionary point of view, perception is expensive

Darwin's theory says the probability is zero that any sensory system like eyes, ears, smell, touch, taste has ever been shaped to see any aspect of objective reality truly. So the probability is zero that you see any aspect of the truth. Period.

our sensory systems on Darwin's theory were not shaped to show us the truth. They were shaped to keep you alive long enough to reproduce successfully. Period. That's all Dharm's theory actually says

A 70-year-old man described a2-part process: he addressed issues of regaining bal-ance first, and then described a period of analysis:“I just calm myself. I don’t pay attention to my sick-ness. I don’t feed it with concern. I just relax, and thenit goes away. You just have to ignore it. Afterwards youhave to think about what kind of medicine you willtake. Why did it happen? Of course, you can sort ofthink about what will get rid of it.

“In the Philippines I already had high bloodbecause I worry too much. I didn’t get to sleep much.Of course I had to work hard because I was the headperson. That’s probably why my blood pressure wentup. That’s what caused me to be sick.

It’s so cold your body doesn’tsweat

There is nothing like a mortal crisis to bring about a moral transformation

this main goal. And again this is something we share with cats and viruses and everything else. So it's just like don't die

Offsetting with carbon credits is morally equivalent to obese people hiring someone else to go on a diet for them

Mutualization means ‘doing more with less’, through the sharing of resources, and it has been the perennial response of humanity in terms of crisis.

religious communities were trans-local

Wir sind nicht digital souverän, sondern extrem abhängig von einer Handvoll männlicher Milliardäre mit fragwürdigen Werten

THERE WILL BE AN INSURRECTION. IF THAT HAPPENS, IT WON'T JUST BE DEMOCRATS. IT WON'T JUST BE, IT'LL BE MAGA, IT'LL BE INDEPENDENTS, IT WILL BE EVERYBODY. BECAUSE WE ARE A PLACE IN THE SOCIETY RIGHT NOW WHERE WE KNOW THAT CHILD SEX TRAFFICKING IS A CRIME, AND THAT YOU SHOULD NOT BE GRANTED CLEMENCY

What needs to happen to get me a future? Something remarkable. Something utterly remarkable because it's not it's not going that way.

This is the start of the undoing of the postworld war II order.

The real-world translatability of psychiatric illness in“The Yellow Wallpaper,” therefore, comes across espe-cially clearly: the narrator (diarist) in the story finds her-self at that same “borderline of utter mental ruin” whereGilman herself felt stranded until she took matters intoher own hands and rejected her treatment, the respectedRest Cure.

his does not even begin to cover the identitiesthe diarist develops over the course of her illness journey,in which her conviction in her own experiences (“I amsick!” [ 3, p. 1]) wars with the minimizing label given byher physician husband (“there is really nothing the mat-ter with one but temporary nervous depression” [3, p. 1]):her self-perceived illness identity differs vastly from thatattributed to her by others, and this discrepancy, on topof the complications and issues tied to her other inter-secting identities, contributes to the frustration she feelsas a patient.7

representing how psychiatric patients perceive the worldas well as how others perceive them. Reader responsesevoked by such literature can, in turn, serve as potentmotivation to improve current research practices intreatment development.

When read with a focus on these character experiencesand perceptions, gothic literature provides an acces-sible, broad-ranging supply of case studies potentially

eventually, the commons must themselves become an agent of regulation in a new cosmo-local world order.

what you have access to are the information traces the engrams whether in DNA or or in your brain the engrams that the past has left as messages to your present self from your past self and those messages have to be interpreted.

who would have known this that your tracheal epithelial cells if expplanted if if liberated from the rest of the body they will make a self motile little uh construct that among other things knows how to heal neural wounds.

we try to understand the large scale um utility of of the of these patterns.

all intelligence is collective intelligence in the sense that every agent is made of parts, all of us. And what you want is for the agent to have a causal power uh that is not the same as uh simply tracking the microates, the particles

if we had uh internal sensors that you could feel the way that you have other senses, your blood chemistry, for example

John Stuart Mill once said, referring to the different sides in intellectual controversies, they tend to be “in the right in what they affirmed, though in the wrong in what they denied.”

Ross Douthat argued:

while postmodernism thus represents a new awareness of how our paradigms construct our world, it appears markedly blind to its own worldview — its own postmodern metanarrative.

World views create worlds

The creation of unity by a magical procedure meant the possibility of

Our time is a time for crossing barriers, for erasing old categories—for probingaround. When two seemingly disparate elements are imaginatively poised,put in apposition in new and unique ways, startling discoveries often result.

described thus: “The key is to hold two perspectives simultaneously, to lookat the whole painting while seeing each brush stroke, to consider the wholebody when just the foot hurts, to be here now and to be everywhere every-when.” 204 This requires the ability to have both a local and a global perspectivesimultaneously. To live from that expanded awareness, we need to find ways

Consider the consequences of remaining stuck using language that assumesand hence sustains a state of radical differentiation. Jung describes how thedevelopment of consciousness contributed to the corresponding radical dif-ferentiation within language:

Hence,those who do not inhabit our own information bubble are often invisibleto us, unless we are demonizing them (projecting our shadow onto them)

he represents this in his writing with the point um it's it's the uh everything is a portal to everything else everything is in relationship with everything else there is nothing that is not in relationship with everything uh one point is a doorway to All Points

What if your sense of self, your seeing, your feeling, your very intelligibility as a “someone” are not possessions within a worldview, but part of an accommodation process issued from it, co-conditioned, emergent, and entangled?

a wrong guess is a hundred times better than a right answer yeah that's just giving you the reason is a right answer closes your mind a wrong guess you're still open and that's the vital characteristic

if you were to distill down to its most basic component what is what is language it's not a phoneme it's not a word or phrase it's not even a meaning of some sound right in its basic component it's a it's a happening it's an aspect or a part of an experience all right this is this is sort of like the key to everything we're doing in alg

as adults we have what we grew up with as young kids the the innate or the natural ability to acquire a language but most of us we've also learned and gained another quite natural ability and that is to learn things on purpose right so and so those two natures do conflict i don't think they fit well together

there is something that all humans do naturally even without education yeah and that is learn language

i can never get past the idea of study because what we're doing is not study at all

no homework no test come and we'll entertain you so you got me you know no idea is this going to work or not but i enjoyed the idea of being entertained rather than the misery of language study