7,242 Matching Annotations
  1. Aug 2022
    1. Editorial: The real reason I wanted Cmm to succeed: to democratize programming. It wouldn’t belong in any business plan, and I seldom mentioned to anyone, but the real reason I wanted Cmm to succeed was not about making money (although paying the mortgage was always important). The real reason was because of the feeling I had when I programmed a computer to perform work for me
    1. When Vladimir Nabokov died in 1977, he left instructions for his heirs to burn the 138 handwritten index cards that made up the rough draft of his final and unfinished novel, The Original of Laura. But Nabokov’s wife, Vera, could not bear to destroy her husband’s last work, and when she died, the fate of the manuscript fell to her son. Dmitri Nabokov, now seventy-five—the Russian novelist’s only surviving heir, and translator of many of his books—has wrestled for three decades with the decision of whether to honor his father’s wish or preserve for posterity the last piece of writing of one of the greatest writers of the twentieth century.

      Nabokov's wishes were that his heirs burn the index cards on which he had handwritten the beginning of his unfinished novel The Original of Laura. His wife Vera, not able to destroy her husband's work, couldn't do it, so the decision fell to their son Dimitri. Having translated many of his father's works previously, Dimitri Nabokov ultimately allowed Penguin the right to publish the unfinished novel.

    1. Indeed, judging from the accounts of the many employees who have now gone on record about this issue, the “debates” that have been happening at Basecamp are precisely the kinds of conversations that happen when you have a diverse workforce. Different issues affect different people differently, and being able to speak freely about those differences is the hallmark of a healthy culture. But by framing these discussions as “acrimonious debates” rather than “challenging conversations,” Hansson has positioned himself not as a peacemaker, but as a tyrant hell-bent on taking his toys and going home; shutting down discussions rather than holding space for growth and discovery.
    1. theGerman library handwriting style invented by E. Ackerknecht is recommended in order toensure equal handwriting style.

      https://en.wikipedia.org/wiki/Erwin_Ackerknecht<br /> Influential historian of medicine

      <ins datetime="2022-08-24T15:44:48+00:00"> Erwin Heinz Ackerknecht (1 June 1906, in Stettin – 18 November 1988, in Zurich), the historian of medicine, did some library related work, but didn't invent this handwriting style, his father Erwin Julius Ackerknecht did. see: https://de.wikipedia.org/w/index.php?title=Erwin_Ackerknecht</ins>


      What does this handwriting style look like?

    2. Apart from a higher probability to retrieve particular note sheets, that advantage lies in thecircumstance that notes having a similar keyword will, as the box grows, find themselves atthe same location because of the alphabetical structure. That means not only an automaticcollection of content, but also a comparative review of those related note sheets, which inturn leads to new thoughts basd on the relation between the note sheets with identicalkeywords
    3. Many know from their own experience how uncontrollable and irretrievable the oftenvaluable notes and chains of thought are in note books and in the cabinets they are stored in

      Look at this lovely explicit phrase "chain of thought" here!

      This is not a well attested viewpoint from my research, but obviously happens, and Heyde calls out personal experience to underline his point.

      Where is he going to place the work of creating this chain of thought? Will it be at the "traditional" writing (arranging) part of the process, or will the chain be created as one goes a la Luhmann's ultimate practice?!

    1. While Heyde outlines using keywords/subject headings and dates on the bottom of cards with multiple copies using carbon paper, we're left with the question of where Luhmann pulled his particular non-topical ordering as well as his numbering scheme.

      While it's highly likely that Luhmann would have been familiar with the German practice of Aktenzeichen ("file numbers") and may have gotten some interesting ideas about organization from the closing sections of the "Die Kartei" section 1.2 of the book, which discusses library organization and the Dewey Decimal system, we're still left with the bigger question of organization.

      It's obvious that Luhmann didn't follow the heavy use of subject headings nor the advice about multiple copies of cards in various portions of an alphabetical index.

      While the Dewey Decimal System set up described is indicative of some of the numbering practices, it doesn't get us the entirety of his numbering system and practice.

      One need only take a look at the Inhalt (table of contents) of Heyde's book! The outline portion of the contents displays a very traditional branching tree structure of ideas. Further, the outline is very specifically and similarly numbered to that of Luhmann's zettelkasten. This structure and numbering system is highly suggestive of branching ideas where each branch builds on the ideas immediately above it or on the ideas at the next section above that level.

      Just as one can add an infinite number of books into the Dewey Decimal system in a way that similar ideas are relatively close together to provide serendipity for both search and idea development, one can continue adding ideas to this branching structure so they're near their colleagues.

      Thus it's highly possible that the confluence of descriptions with the book and the outline of the table of contents itself suggested a better method of note keeping to Luhmann. Doing this solves the issue of needing to create multiple copies of note cards as well as trying to find cards in various places throughout the overall collection, not to mention slimming down the collection immensely. Searching for and finding a place to put new cards ensures not only that one places one's ideas into a growing logical structure, but it also ensures that one doesn't duplicate information that may already exist within one's over-arching outline. From an indexing perspective, it also solves the problem of cross referencing information along the axes of the source author, source title, and a large variety of potential subject headings.

      And of course if we add even a soupcon of domain expertise in systems theory to the mix...


      While thinking about Aktenzeichen, keep in mind that it was used in German public administration since at least 1934, only a few years following Heyde's first edition, but would have been more heavily used by the late 1940's when Luhmann would have begun his law studies.

      https://hypothes.is/a/CqGhGvchEey6heekrEJ9WA


      When thinking about taking notes for creating output, one can follow one thought with another logically both within one's card index not only to write an actual paper, but the collection and development happens the same way one is filling in an invisible outline which builds itself over time.

      Linking different ideas to other ideas separate from one chain of thought also provides the ability to create multiple of these invisible, but organically growing outlines.

    1. In the gap region, however, the collagen molecules are oriented approximately parallel to the unit cell c-axis (slightly tilted in the opposite direction to that of the overlap tilt).

      overlap的collagen miolecule倾斜,gap近似平行于c?

    2. microfibrils, which each comprise five 1D-staggered, twisted collagen triple helix molecules.

      molecule-mircrofobril-then fibril

    3. examined the structure of the collagen gap zone by analyzing the 3D electron density map created from existing X-ray data of hydrated type-I collagen fibrils32.

      用X-ray看,为啥过了这么久没人做

    1. The greatestdefect of classical philosophy of mind, both rationalist and empiricist, seems tome to be its unquestioned assumption that the properties and content of the mindare accessible to introspection;
    2. Contemporary scholarship is not in a position to give a definitive assessmentof the achievements of philosophical grammar. The ground-work has not beenlaid for such an assessment, the original work is all but unknown in itself, andmuch of it is almost unobtainable. For example, I have been unable to locate asingle copy, in the United States, of the only critical edition of the Port-RoyalGrammar, produced over a century ago; and although the French original isnow once again available, 3 the one English translation of this important workis apparently to be found only in the British Museum. It is a pity that this workshould have been so totally disregarded, since what little is known about it isintriguing and quite illuminating.

      He's railing against the loss of theory for use over time and translation.

      similar to me and note taking...

    3. A striking example is the so-called rule of Vaugelas,which involves the relation between indefinite articles and relative clauses inFrench.
    4. seventeenth century, “the century ofgenius,”
    1. Louis Menand had an interesting article on great books courses recently: https://www.newyorker.com/magazine/2021/12/20/whats-so-great-about-great-books-courses-roosevelt-montas-rescuing-socrates.

      If you look closely at those photos of Adler, you'll notice that one is in context and the other is the same image of him cut and pasted onto a set of books.

      Those who are into this broader topic may also appreciate Alex Beam's book "A Great Idea at the Time: The Rise, Fall, and Curious Afterlife of the Great Books". A while back I remember going though Lawrence Principe's Great Courses lecture series on the History of Science to 1700 which I suspect might help contextualize a tour through the great courses.

      I'm curious if you're adding any other books that Adler et al left off their list?

    1. In an academic article published in the Journal of Consumer Research, leading experts define inclusion as follows: “Inclusion refers to creating a culture that fosters belonging and incorporation of diverse groups and is usually operationalized as opposition to exclusion or marginalization.”2 This definition is chock-full of great terms to unpack, but one of the most essential is belonging.
    1. The strongest clash in values between Indigenous knowledge systems and Western knowledge systems lies in who ‘owns’ the knowledge, who has the right to ‘transmit’ it and who has the right to ‘receive’ it.
    1. We might learn something new, if we understood both sides.

      Allosso is using "both sides" in a broadly journalistic fashion the way it had traditionally meant in the mid to late 21st century until Donald J. Trump's overtly racist comment on Aug. 15, 2017 "you also had people that were very fine people, on both sides." following the Charlottesville, VA protests.

      Perhaps it might be useful if people quit using the "both sides" as if there were only two perspectives on an issue (for or against), when in reality there is often a spectrum of thoughts and feelings, not all mutually exclusive, about issues?

    1. https://github.com/sajjad2881/NewSyntopicon

      Someone's creating a new digitally linked version of the Syntopicon as text files for Obsidian (and potentially other platforms). Looks like it's partial at best and will need a lot of editing work to become whole.

      found by way of

      Has anyone made a hypermedia rendition of the Syntopicon, i.e. with transcluded windows or "parallel pages" into the indexed texts?<br><br>Many of Adler's Great Books are public domain, so it wouldn't require *so* titanic a copyright issue… pic.twitter.com/UmWiyn5aBC

      — Andy Matuschak (@andy_matuschak) August 17, 2022
      <script async src="https://platform.twitter.com/widgets.js" charset="utf-8"></script>
    1. The instructor may require the submission of the notesas an evidence of pro ress before the writing of the essayis begun, or he may as! for their presentation with the com-pleted essay.

      It's nice to have some evidence of progress, but I know very few students who appreciated this sort of grading practice. I know I hated it as a kid, so it's particularly pernicious and almost triggering to see it in print going back to 1908, 1911, and subsequently up to 1931.

    2. The special considerations which enter into the determina-tlon of the credibility of historical statements are discussed,with considerable fullness, in Hereford B. George, Histori-aal evidence, Oxford, 1909; Allen Johnson, Hhtorian andhistorical evidence, New York, 1926; and Charles G. Crump,Hwtory and historical reeearch, London, 1928. The studentwill receive some aid in handltng the roblems of conflictingauthorities by using Frederic Doncalf and August C. Krey,Parallel source p r o b l e m in medieval history, New York andLondon, 1912 [Harper‘s parallel aource problems], or one ofthe other volumes in the same series.

      These look fascinating, but alas for another day.

    3. The use ofhyphens in compound words is becoming less frequent exceptwhen essential for clarity of meaning. The customary prac-tice is to write such words as coordinate with the dieresisrather than the hyphen.
    4. 111. RESEARC

      Dutcher suggest that there are three "purposes in reading": information, thought, and style.

    1. Malachy Walsh23 hr agoI'm 75 years old. Unfortunately I rejected the notecard method when it was taught in high school, instead choosing cumbersome notebooks all the way through graduate school...until Richard McKeon at University of Chicago recommended using notecards not only as a record of my reading and other experiences but also as a source of creative and rhetorical invention. This was a mind opening, life changing perspective. His only rule: each card or slip should pose and answer a single question. He recommended organizing all journal entries by one of the following topics: 1. By the so called great ideas in the Syntopticon. 2. By work or business projects, activities and events(I spent my life as an advertising man, juggling many assignments over 30 years, from Frosted Flakes to The Marines to Ford). 3. By great books worthy of Adler's analytical readings. 4. By everyday living topics like family, friends, health, wealth, politics, business, car, house, occasions, etc. This way of working has served me well. I believe a proper book case is half full of books and half full of boxes of notes about those books. Notice that McKeon's advice is not limited to writing and reflecting about the books we read. McKeown also encourages reflection on all areas of experience that are important to us. I guess I have an Aristotelian view that our lives consist of thinking, doing, making, and interacting and that writing offers us a way of connecting our thinking with these other activities. So, the nature, scope, and shape our "note system" should be designed to help us engage successfully in our day to day activities and long term enterprises. How should follow What and Why, connect with Who, and fit with When and Where. Any success I have had in business or personal life I attribute to McKeon's advice.

      Richard McKeon's advice, as relayed by a student, on how to take notes using an index card based practice.

      Does he have a written handbook or advice on his particular method?

    1. I can't get behind the call to anger here, even if I don't approve of Apple's stance on being the gatekeeper for the software that runs on your phone.

      Elsewhere (in the comments by the author on HN), he or she writes:

      The biggest problem I try to convey is that you have no way of knowing you'll get the rejection

      No, I think there were pretty good odds that before even submitting the first iteration it would have been rejected, based purely on the concept alone. This is not an app. It's a set of pages—only implemented with the iOS SDK (and without any of the affordances, therefore, that you'd get if you were visiting in a Web browser. For whatever reason, the author both thought this was a good idea and didn't review the App Store guidelines and decided to proceed anyway.

      Then comes the part where Apple sends the rejection and tells the author that it's no different from a Web page and doesn't belong on the App Store.

      Here's where the problem lies: at the point where you're - getting rejections, and then - trying to add arbitrary complexity to the non-app for no reason other than to try to get around the rejection

      ... that's the point where you know you're wasting your time, if it wasn't already clear before—and, once again, it should have been. This is a series of Web pages. It belongs on the Web. (Or dumped into a ZIP and passed around via email.) It is not an app.

      The author in the same HN comment says to another user:

      So you, like me, wasted probably days (if not weeks) to create a fully functional app, spent much of that time on user-facing functions that you would have probably not needed

      In other words, the author is solely responsible for wasting his or her own time.

      To top it off, they finish their HN comment with this lament:

      It's not like on Android where you can just share an APK with your friends.

      Yeah. Know what else allows you to "just" share your work...? (No APK required, even!)

      Suppose you were taking classes and wanted to know the rubric and midterm schedule. Only rather than pointing you to the appropriate course Web page or sharing a PDF or Word document with that information, the professor tells you to download an executable which you are expected to run on your computer and which will paint that information on the screen. You (and everyone else) would hate them—and you wouldn't be wrong to.

      I'm actually baffled why an experienced iOS developer is surprised by any of the events that unfolded here.

    1. described further below

      This section is likely to be important for end-users because initial expectations might be that these terms would inherently include such information.

    1. neighborhood of Campelloemerged as a hub of shoe production, especially with the establishmentand growth of the Walk-Over Shoe Company, founded by the Keith family

      Walk-Over Shoes Company in Brockton's Campello Neighborhood

    1. Stigmergy (/ˈstɪɡmərdʒi/ STIG-mər-jee) is a mechanism of indirect coordination, through the environment, between agents or actions.

      Example: ant pheromone paths

      Within ants, there can be a path left for others to follow, but what about natural paths in our environment that influence us to take them because of the idea of the "path of least resistence" or the effects of having paved cow paths.

      Similarly being lead by "the company that you keep".

      relathionship to research on hanging out with fat people tending to make one fatter.

    1. What I find surprising in the frequent heated debates is that the nature of the type system is rarely even discussed. People talk about static vs. dynamic types as if there were only one static and one dynamic type system.

      Good point.

      We can go further. Suppose I have a project written in TypeScript, and your affinity for TypeScript is well-known. Only—surprise!—I'm actually using TypeScript 1.x from n years ago. Are you still happy?

    1. The “work around” was to detect users in an IAB and display a message on first navigation attempt to prompt them to click the “open in browser” button early.

      That's a pretty deficient workaround, given the obvious downsides. A more robust workaround would be to make the cart stateless, as far as the server is concerned, for non-logged-in users; don't depend on cookies. A page request instead amounts to a request for the form that has this and this and this pre-selected ("in the cart"). Like with paper.

    1. “The issuance only to our shareholders of tradable AMC Preferred Equity units clarifies who is included in our current shareholder base, and provides another avenue for our investors to participate in the ongoing recovery and growth of AMC.”

      AA states that these unites clear up who is included in their current shareholder base, suggesting that there will be those who ARE NOT included.

    1. Politique documentaire Ensemble des objectifs et processus pilotant la gestion de l’information, incluant la politique d’acquisition, la politique de conservation et la politique de médiation des collections. La politique documentaire est une partie intégrante et essentielle du projet d'établissement, permettant de répondre aux missions de la structure et aux attentes des usagers.
    1. and free of globals

      Ah! This remark highlights a fundamental difference in understanding between two camps, which I have been (painfully) aware of, but the source of this confusion has eluded me until only just right now. (Really, this is a source of frustration going back years.)

      In one camp, the advice "don't use global variables" is a way of attacking a bunch of things endemic to their use, most notably unnecessary coupling to spooky state. In another camp "no global variables" is understood to mean literally that and taken no further—so you can have as much spookiness as you like, and so long as the value is not directly accessible (visible) from, say, another given piece of code appearing at the top-level ("global") context, as with the way i is bound to the activation record in this example but is not accessible outside the scope of getGetNext, then you're good.

      That is, there are two aspects to variables: visibility and extent, and the first interpretation seeks to avoid the negative effects on both dimensions, while the second is satisfied by narrowly prohibiting direct visibility across boundaries.

      I find the latter interpretation bizarre and completely at odds with the spirit of the exhortation for avoiding globals in the first place.

      (What's worse is the the second interpretation usually goes hand in hand with the practice of making extensive use of closures, which because they are propped up as being closely associated with functions, then leads people to regretfully refer to this style as functional programming. This is a grave error—and, to repeat, totally at odds with the spirit of the thing.)

    1. The potential for digital technology to support learners in this process was highlighted in the studies reviewed, but commonly learners lacked the competence to use digital technologies for educational purposes. Learners often required support, especially with the planning and reviewing aspects of self-directed learning, as well as guidance regarding how digital technologies can be used effectively for educational purposes. Importantly, studies that focus on understanding the facilitation of self-directed learning in childhood education are seldom. Further studies on self-directed learning in childhood education are vital – given that this is a fundamental competence for preparing our youth to deal with work and life in our rapidly changing world.

      Learners often required support, especially with the planning and reviewing aspects of self-directed learning, as well as guidance regarding how digital technologies can be used effectively for educational purposes. Importantly, studies that ..

    1. focused on the language that the children used when they were involved in a design and technology activity

      Children’s Use of Technology in Learning

    1. History and Foundations of Information Science

      This series of books focuses on the historical approach or theoretical approach to information science and seeks a broader interpretation of what we consider as information (i.e., information is in the eye of the beholder, be it sets of data, scholarly publications, works of art, material objects, or DNA samples), and an emphasis upon how people access and interact with this information.

      https://mitpress.mit.edu/books/series/history-and-foundations-information-science

    1. Neurath claimed that magic was unfalsifiable and therefore disenchantment could never be complete in a scientific age.[18]
      1. Josephson-Storm, Jason (2017). The Myth of Disenchantment: Magic, Modernity, and the Birth of the Human Sciences. Chicago: University of Chicago Press. p. 227. ISBN 978-0-226-40336-6.
    2. Quine's book Word and Object (p. 3f) made famous Neurath's analogy which compares the holistic nature of language and consequently scientific verification with the construction of a boat which is already at sea (cf. Ship of Theseus): .mw-parser-output .templatequote{overflow:hidden;margin:1em 0;padding:0 40px}.mw-parser-output .templatequote .templatequotecite{line-height:1.5em;text-align:left;padding-left:1.6em;margin-top:0}We are like sailors who on the open sea must reconstruct their ship but are never able to start afresh from the bottom. Where a beam is taken away a new one must at once be put there, and for this the rest of the ship is used as support. In this way, by using the old beams and driftwood the ship can be shaped entirely anew, but only by gradual reconstruction.
    1. Historical Hypermedia: An Alternative History of the Semantic Web and Web 2.0 and Implications for e-Research. .mp3. Berkeley School of Information Regents’ Lecture. UC Berkeley School of Information, 2010. https://archive.org/details/podcast_uc-berkeley-school-informat_historical-hypermedia-an-alte_1000088371512. archive.org.

      https://www.ischool.berkeley.edu/events/2010/historical-hypermedia-alternative-history-semantic-web-and-web-20-and-implications-e.

      https://www.ischool.berkeley.edu/sites/default/files/audio/2010-10-20-vandenheuvel_0.mp3

      headshot of Charles van den Heuvel

      Interface as Thing - book on Paul Otlet (not released, though he said he was working on it)

      • W. Boyd Rayward 1994 expert on Otlet
      • Otlet on annotation, visualization, of text
      • TBL married internet and hypertext (ideas have sex)
      • V. Bush As We May Think - crosslinks between microfilms, not in a computer context
      • Ted Nelson 1965, hypermedia

      t=540

      • Michael Buckland book about machine developed by Emanuel Goldberg antecedent to memex
      • Emanuel Goldberg and His Knowledge Machine: Information, Invention, and Political Forces (New Directions in Information Management) by Michael Buckland (Libraries Unlimited, (March 31, 2006)
      • Otlet and Goldsmith were precursors as well

      four figures in his research: - Patrick Gattis - biologist, architect, diagrams of knowledge, metaphorical use of architecture; classification - Paul Otlet, Brussels born - Wilhelm Ostwalt - nobel prize in chemistry - Otto Neurath, philosophher, designer of isotype

      Paul Otlet

      Otlet was interested in both the physical as well as the intangible aspects of the Mundaneum including as an idea, an institution, method, body of work, building, and as a network.<br /> (#t=1020)

      Early iPhone diagram?!?

      (roughly) armchair to do the things in the web of life (Nelson quote) (get full quote and source for use) (circa 19:30)

      compares Otlet to TBL


      Michael Buckland 1991 <s>internet of things</s> coinage - did I hear this correctly? https://en.wikipedia.org/wiki/Internet_of_things lists different coinages

      Turns out it was "information as thing"<br /> See: https://hypothes.is/a/kXIjaBaOEe2MEi8Fav6QsA


      sugane brierre and otlet<br /> "everything can be in a document"<br /> importance of evidence


      The idea of evidence implies a passiveness. For evidence to be useful then, one has to actively do something with it, use it for comparison or analysis with other facts, knowledge, or evidence for it to become useful.


      transformation of sound into writing<br /> movement of pieces at will to create a new combination of facts - combinatorial creativity idea here. (circa 27:30 and again at 29:00)<br /> not just efficiency but improvement and purification of humanity

      put things on system cards and put them into new orders<br /> breaking things down into smaller pieces, whether books or index cards....

      Otlet doesn't use the word interfaces, but makes these with language and annotations that existed at the time. (32:00)

      Otlet created diagrams and images to expand his ideas

      Otlet used octagonal index cards to create extra edges to connect them together by topic. This created more complex trees of knowledge beyond the four sides of standard index cards. (diagram referenced, but not contained in the lecture)

      Otlet is interested in the "materialization of knowledge": how to transfer idea into an object. (How does this related to mnemonic devices for daily use? How does it relate to broader material culture?)

      Otlet inspired by work of Herbert Spencer

      space an time are forms of thought, I hold myself that they are forms of things. (get full quote and source) from spencer influence of Plato's forms here?

      Otlet visualization of information (38:20)

      S. R. Ranganathan may have had these ideas about visualization too

      atomization of knowledge; atomist approach 19th century examples:S. R. Ranganathan, Wilson, Otlet, Richardson, (atomic notes are NOT new either...) (39:40)

      Otlet creates interfaces to the world - time with cyclic representation - space - moving cube along time and space axes as well as levels of detail - comparison to Ted Nelson and zoomable screens even though Ted Nelson didn't have screens, but simulated them in paper - globes

      Katie Berner - semantic web; claims that reporting a scholarly result won't be a paper, but a nugget of information that links to other portions of the network of knowledge.<br /> (so not just one's own system, but the global commons system)

      Mention of Open Annotation (Consortium) Collaboration:<br /> - Jane Hunter, University of Australia Brisbane & Queensland<br /> - Tim Cole, University of Urbana Champaign<br /> - Herbert Van de Sompel, Los Alamos National Laboratory annotations of various media<br /> see:<br /> - https://www.researchgate.net/publication/311366469_The_Open_Annotation_Collaboration_A_Data_Model_to_Support_Sharing_and_Interoperability_of_Scholarly_Annotations - http://www.openannotation.org/spec/core/20130205/index.html - http://www.openannotation.org/PhaseIII_Team.html

      trust must be put into the system for it to work

      coloration of the provenance of links goes back to Otlet (~52:00)

      Creativity is the friction of the attention space at the moments when the structural blocks are grinding against one another the hardest. —Randall Collins (1998) The sociology of philosophers. Cambridge, MA: Harvard University Press (p.76)

    1. In 1895, the Belgians Paul Otlet (1868-1944) and Henri La Fontaine founded the International Institute of Bibliography (IIB) and began working on something they called the Universal Bibliographic Repertory (UBR), an enormous catalog based on index cards. Funded by the Belgian government, the UBR involved the collection of books, articles, photographs and other documents in order to create a one-of-a-kind international index.
    1. Systematische Anleitung zur Theorie und Praxis der Mnemonik : nebst den Grundlinien zur Geschichte u. Kritik dieser Wissenschaft : mit 3 Kupfertaf. by Johann Christoph Aretin( Book )18 editions published in 1810 in 3 languages and held by 52 WorldCat member libraries worldwide

      Google translation:<br /> Systematic instructions for the theory and practice of mnemonics: together with the basic lines for the history and criticism of this science: with 3 copper plates.

      First published in 1810 in German

      http://worldcat.org/identities/lccn-n83008343/

    1. ConradCeltes, a German poet of some renown,‘born in 1459, made the great discoverythat the alphabet could be substituted in

      Mnemonics for the places or pictures used by his predecessors. The historians of Mnemonics, especially Aretin, Reventlow, and the learned and famous bibliographer, Edward Marie Oettinger, in Leipzic, to whom I owe the above-mentioned and some of the following details on the history of Mnemonics, give a dozen other names of authors on Mnemonics belonging to this epoch.*

      Edward Pick mentions Conrad Celtes in passing for having "made the great discovery that the alphabet could be substituted in Mnemonics for the places and pictures used by his predecessors. He doesn't provide a textual source for the information.

      Pick indicates that his primary sources were Edward Marie Oettinger, (Johann Christoph Freiherr von) Aretin, and (Carl Otto) Reventlow who may have more detail on Celte's potential influence on the major system as well as potential alternate names from that era.

      see also: - https://en.wikipedia.org/wiki/Eduard_Maria_Oettinger<br /> - History of Mnemonics by J. Ch, Baron von Aretin

    1. Australian Institute of Marine Science’s annual long-term monitoring report says the fast-growing corals that have driven coral cover upwards are also those most at risk from marine heatwaves, storms and the voracious crown-of-thorns (COTS) starfish

      Gehört auch zum Thema Hitzewellen

    1. "Why have a locked wiki when you can instead just post static Web pages?"

      What even is a locked wiki insofar as the ways it differs from traditional (pre-wiki) content publishing pipelines? Where's the wiki part of it?

    1. It's a great way to test various limits. When you think about this even more, it's a little mind-bending, as we're trying to impose a global clock ("who is the most up to date") on a system that inherently doesn't have a global clock. When we scale time down to nanoseconds, this affects us in the real world of today: a light-nanosecond is not very far.
    2. When we have our git rev-parse examine our Git repository to view our origin/HEAD, what we see is whatever we have stored in this origin/HEAD. That need not match what is in their HEAD at this time. It might match! It might not.
    1. The guru of community-led products is Greg Isenberg. I follow his content religiously. Why? The future of business won’t be customer-led. Nope. It’ll be community-led. Customers are transactional. They care about price. They shop around for the best deal.

      Is the future of business something that is someting you've seen or read elsewhere (except out of the mouth of the undoubtedly rhetorically gifted Greg. But i have not actually looked for othe best deal for something in a community - or does that also mean checking reddit /r/tabletbrand to see what is wrong with it? what is the involvement for it to be a community...

    1. I feel those implications are very intellectually liberating and are far more cognitively organic than the print paradigm which currently shapes our intellectual mindset

      There's a lot to be gained by reflecting on pre-Web paradigms and hewing to similar approaches—electing to be bound by the constraints. Print is a discipline, and the practices surrounding the print-based publishing industry comprises a form of technology itself.

      Related: lineality is a virtue.

  2. Jul 2022
    1. From Friday 2022-07-29 evening:

      Narrative String Theory<br /> Sherlock Holmes: A Game of Shadows (Warner Bros., 2011) has background NST boards at approx 17:22 and 1:18:46.

      Currently available on Netflix. If you're careful with timing you can get some fun facial expressions out of Holmes and Watson on one of them.

      https://www.imdb.com/title/tt1515091/

    1. Many other investors are also working to broaden ownership of their companies. Insight Global, a staffing company owned by Harvest Partners and Leonard Green, gave each of its 4,500 employees a pathway to ownership: the quit rate fell from 45 per cent in 2017 to 14 per cent today. Similar results have been seen at SRS, a roofing products distributor owned by Berkshire Partners and Leonard Green. Ownership was broadened, employee engagement improved and the quit rate declined by three quarters.

      it seems like the benefits of employee ownership are the highest when... * engagement is low * you have a high cashflow / profitable business that someone would actually want to buy

    2. Ingersoll Rand shared ownership with all of its 16,000 employees across more than 80 countries. Over time, the company’s quit rate has dropped from 20 per cent to below 3 per cent. Employee engagement scores from internal company data rocketed from the 20th percentile to the 90th percentile
    3. Gallup surveys show that only 20 per cent of the global workforce is constructively engaged at work
    1. https://archive.org/details/britannica_propaedia/mode/2up

      The one-volume Propædia is the first of three parts of the 15th edition of Encyclopædia Britannica, the other two being the 12-volume Micropædia and the 17-volume Macropædia. The Propædia is intended as a topical organization of the Britannica's contents, complementary to the alphabetical organization of the other two parts. Introduced in 1974 with the 15th edition, the Propædia and Micropædia were intended to replace the Index of the 14th edition; however, after widespread criticism, the Britannica restored the Index as a two-volume set in 1985. ==The core of the Propædia is its Outline of Knowledge, which seeks to provide a logical framework for all human knowledge==; however, the Propædia also has several appendices listing the staff members, advisors and contributors to all three parts of the Britannica.

      link to: - https://hypothes.is/a/ISNt8BBPEe2oTse1NiJv4w

    1. Because I wanted to make use of a unified version of the overall universe of knowledge as a structural framework, I ended up using the Outline of Knowledge (OoK) in the Propædia volume that was part of Encyclopedia Britannica 15th edition, first published 1974, the final version of which (2010) is archived at -- where else? -- the Internet Archive.

      The Outline of Knowledge appears in the Propædia volume of the Encyclopedia Britannica. It is similar to various olther classification systems like the Dewey Decimal system or the Universal Decimal Classification.

    1. I think claims of magical moments of “emergentcomplexity” where the note system reaches some sortof critical mass and begins spitting out answers like anoracle are probably a bit exaggerated. They sound a bittoo much like the Singularity. But it’s also true, I suspect,that by reviewing our notes regularly, comparing SourceNotes and making Point Notes out of them, anddiligently connecting new ideas into the train of thoughtthey emerged from, we’ll create a tree that will have morebranches and leaves in some places than in others. Thosebranches will be where the action is; where we can expectto find a lot of material we can turn into output.
    2. interacting with other ideas and remaining part of ourtrain of thought.

      Within our own notes, connections allow the ideas we developing to survive by

      There are several levels of "evolutionary" development of one's notes. One can compare and contrast two different notes to help determine the truth or falsity of each, but groups of linked notes may also evolve and survive against other groups by competing both for attention as well as their potential truth or falsity.

    3. In addition tozettel, some of the other names used for various types ofnotes are, Fleeting Note, Literature Note, Reading Note,Permanent Note, Evergreen Note, Main Note, andAtomic Note.

      bibnote is another I've seen

    4. there isa lot of energy devoted to naming the different types ofnotes and the workflows they represent.

      Do we really need another new sets of names?! ;)

      One day all of these different types will eventually be canonical...

    5. German sociologist

      Somehow there are more references to Luhmann in the literature as "The Sociologist from Bielefeld", almost the same what that everyone referred to Aristotle as "The Philosopher".

    1. Since they are already using the Node toolchain for the front-end, developers from this track only needed to stretch a bit more to become “full-stack” engineers.

      Think about the irony of this.

    1. We don’t expect National Defence or health care to promote growth: we just accept that territorial integrity and a healthy populace are good things.

      Been making that point about health (especially since, like education, it's a provincial jurisdiction). It's easy to think of perverse incentives if a profit motive dominates education and health. Physicians would want people to remain sick and teachers would prefer it if learners required more assistance.

      Hadn't thought enough about the DND part. Sure gives me pause, given the amounts involved. Or the fact that there's a whole lot of profit made in that domain.

      So, businesspeople are quick to talk about "cost centres". Some of them realize that those matter a whole lot.

    1. They're drawing primarily from students with the following broad interests: - learning sciences / educational psychology - sociology of education (to influence policy/practice) - those with strong real-world experience (looking to apply it to a specific area)

      tuition coverage & stipend<br /> must be based in Baltimore<br /> prefer one speaks to faculty members for alignment of research areas and mentorship prior to joining

    1. select from its intrinsic desires, ideas and dispositions those that may fit into theperceivable societal contours—and to choose what to do with the remains that do not fit.

      !- in other words : double bind * try to fit societal contours and adapt remaining behaviors that do not fit

    2. Later in life and irrespective to the character of the relationship held, the good enough approachinforms how communication between people can be practiced. One of the widest known formulasfor that is called Nonviolent Communication, subtitled as the ‘language of life’ [ 39]. The subtitle seemsparticularly appropriate to our case, as it describes a method of communication that does not servesocial programming and allow humans to author and own their speech. A nonviolent communicatordoes not reinforce the boundary cuts and refrains from installing the personware-shaping doublebinds.

      !- definition : nonviolent communication, language of life * a method of communication that does not prioritize social programming over an individual's right to articulate and own their own speech.

    3. However, since this pre-linguistic, pre-iconicthinking sans image, as discussed above, has no definite contour nor contents yet, it does not come withconsolidated mental forms representing such prospective desires in a manner that could be examined,processed and acted upon.

      !- in other words : thought sans image * pre-linguistic, pre-iconic - Gyuri Lajos would call "tacit awareness"

      !- reference : Gyuri Lajos * tacit awareness

    4. processing of differences

      !- question : processing of differences * what does this mean?

    5. The structural constitution of governance thus characterised is that by definition governancerequires the involvement of two kinds of active structures coupled together [ 6,7 ]. The first kind, isthe cognitive agency performed (as of today) by human minds. It is necessary for the performance ofcognitive selections, for symbolic encoding and decoding of such selections and for recognising theobservations of the produced effectuality and continuity. The second kind of structure is the perceivedcontour (by cognitive agencies) of the social system as a whole. (This description is very similar todescribing chains of causes and effects and connecting events which are otherwise unconnected. Suchchains, Hume argued, cannot be logically grounded. They are but manifestations of habits (repetitionafter Deleuze). Apparently, this more fundamental causal chaining is performed by individualminds as well.) In summary, the ontological status of a social system is inherently circular andirreducible. It exists only by virtue of being perceived as actually impacting the state of affairs andits particular impacts are observable as such only by virtue of this perceived existence. Moreover, wewill further claim, that it is mostly the coherence of the emergent recurrent patterns, not the particulardeterminations performed by the participating human minds, that are the actual ‘governors’ of thehuman realm.

      !- question : perceived contours of a social system * Need some clarity about the meaning * Need some clarity about Hume's argument

    6. Socialsystems can organize humans into relationships that are sensible and relatively safe holding in checkmany destructive traits of individual humans. The question remains how to achieve a healthy andflexible balance of control that puts the human first. This balance, as will be argued is far from beingcurrently the case.
      • Social system currently dictate the overall direction of the Anthropocene.
      • Voting, as a collective process within social systems enables the majority of votes to determine the collective action outcome of members of a social system.
      • The final vote can be determined by a number of factors such as power, access and knowledge.
      • In societies with large inequalities and political power assymetries, voting does not always lead to collectively beneficial results.
      • Further, some social institutions can be harmful to individual and collective wellbeing.
      • For example, authoritarian regimes are a prime example.
      • Terror management theory (TMT) holds that there is a preponderance of social institutions that encourage psychological death denialism, an action that can lead to chronic psychological damage that can manifest in pathological social behavior.
      • https://hyp.is/go?url=https%3A%2F%2Fernestbecker.org%2Flecture-6-denial%2F&group=world
    7. The Human Takeover: A Call for a Venture into anExistential Opportunity
      • Title: The Human Takeover: A Call for a Venture into an Existential Opportunity
      • Author: Marta Lenartowicz, David R. Weinbaum, Francis Heylighen, Kate Kingsbury and Tjorven Harmsen
      • Date: 5 April, 2018
    8. is contoured by what the agent perceivesin the social context

      !- word usage context : contour * choices are contoured by what individual perceives about social context (are shaped by)

    9. examining the options available to individual persons weighing a decision vis-a-vis theirperceived socio-symbolically cohered contour. For that, let us look at a few concrete examples.

      !- example: governance decision based on perceived contours of social system * The following three examples give good demonstration of this. * These three examples are good for use in Stop Reset Go / Deep Humanity workshops to demonstrate multi-meaningverse, perspectival knowing, situatedness, Lebenswelt, Lebenslage

    1. I'll push back on this a bit. I suspect that even though one might create multiple links to digital notes in all directions like this, it really doesn't happen happen at scale like this in practice.

      I'd be willing to guess that very few people in the digital space are linking their ideas to more than two or three others. In fact, I suspect that if you looked at many digital ZKs you'd find a lot of orphaned notes floating around.

      Separately, even in the analog space, the two links (down or forward) isn't always correct either. I cross link all over the place. The one constant benefit of the analog is that you're generally required to create at least one link because you have to place the card somewhere, and this isn't the case in most digital contexts/tools.

      I'd posit that it's a lot of work to link a new idea into your system once much less in multiple places. Generally the more ideas you can link/cross-link it to, the more likely you'll run across it in the future and have potential to reuse it. I'd also suggest that the more links it's got, the better you'll "own" it. These addition links will also allow you to better compare/contrast various ideas by juxtaposing them in the future.

      Theorem: more (good/great) links = more complexity which yields more "life", serendipity, and surprise to be found in your slip box for future use.

    1. the straw man fallacy

      I've come around to preferring the term "strawchild".

      • It de-genders the term (important for some people)
      • It evokes the imagery of the kind of loser* who is only willing to engage in battle with children and/or is perhaps prone to striking them
      • It conveniently sidesteps the cliche/fatigue associated with invocations of the term "strawman"

      * Is this aspect of "strawchild" an instance of failure to elevate the other (i.e. steelman/starman them)? Yes.

    1. Accademia dei Lincei (Academy of Lynxes)

      There's something about this name and its original purpose as a society that makes me wonder if this wouldn't have been an excellent throwback name for the "Friends of the Link"?

    2. a huge comet (possibly the one seen in 1680) falls into the sun, causing it to flareup and incinerate the planets

      Comets in the 1680's were thought to be planet sized and not their current known size.

      Edmund Halley gave a paper in the 1690's about a comet hitting the Earth. He posited that that event was the cause of the tilt of the axis of the Earth.

    3. Newton’s discovery of the differing refrangibility of colors indicated to him how telescope lenseswould always produce ill-focused images because of chromatic aberration. In order to avoid the use oflarge lenses, he devised the reflecting telescope

      Because light of different colors refracts at different angles, attempting to focus light using curved lenses will cause the focus point of each to be slightly different and thus not focus in total.

      This chromatic aberration means that one cannot build large functional refracting telescopes.

      As a result of this discovery about chromatic aberration in optics, Isaac Newton built reflecting telescopes instead. A large mirror collects the light and reflects it through a very thin lens, which doesn't accentuate refraction the way very large and thick lenses would have in a refracting telescope.

    4. Mechanical and vitalist systems existed concurrently, and although it might seem easy to distinguish them,when we come to look at most specific characters and their thought, the distinctions appear blurred

      Mechanical philosophy and vitalism were popular and co-existed on a non-mutually exclusive spectrum in the seventeenth century.

      Mechanical philosophy is a philosophy of nature which arose broadly in the 17th century and sought to explain all natural phenomenon in terms of matter and motion without relying on "action at a distance" or the idea of a cause and effect that occurred without any physical contact or direct motivation.

      René Descartes, Pierre Gassendi, and Marin Mersenne all held mechanistic viewpoints.

      See also: - https://en.wikipedia.org/wiki/Vitalism - https://en.wikipedia.org/wiki/Mechanical_philosophy

      Link to: - spooky action at a distance (quantum mechanics)

    5. During the seventeenth century, this associative view vanished and was replaced by more literallydescriptive views simply of the thing as it exists in itself.

      The associative emblematic worldview prevalent prior to the seventeenth century began to disappear within Western culture as the rise of the early modern period and the beginning of the scientific revolution began to focus on more descriptive modes of thought and representation.


      Have any researchers done specific work on this shift from emblematic to the descriptive? What examples do they show which support this shift? Any particular heavy influences?

      This section cites:<br /> William B. Ashworth, Jr. “Natural History and the Emblematic World View,” in Reappraisals of the Scientific Revolution, David C. Lindberg and Robert S. Westfall, eds #books/wanttoread<br /> which could be a place to start.


      Note that this same shift from associative and emblematic to descriptive and pedantic coincides not only with the rise of the scientific revolution but also with the effects of rising information overload in a post-Gutenberg world as well as the education reforms of Ramus (late 1500s) et al. as well as the beginning of the move away from scholasticism.


      Is there any evidence to support claims that this worldview stemmed from pagan traditions and cultures and not solely the art of memory traditions from ancient Greece? Could it have been pagan traditions which held onto these and they were supplemented and reinforced by ecclesiastical forces which used the Greek traditions?


      Examples of emblematic worldview: - particular colors of flowers meant specific things (red = love, yellow = friendship, etc.) We still have these or remants - Saints had their associative animals and objects - anniversary gifts had associative meanings (paper, silver, gold, etc.) We still have remnants of these things, though most are associated with wealth (gold, silver, platinum anniversaries). When did this tradition actually start? - what were the associative meanings of rabbits, turtles, and other animals which appear frequently in manuscript marginalia? (We have the example of the bee (Latin: apes) which where frequently used this way as being associated with the idea of imitation.) - other broad categories?

    6. This perspective has been called an “emblematic worldview”; it is clearly visible in the iconography ofmedieval and Renaissance art, for example. Plants and animals are not merely specimens, as in modernscience; they represent a huge raft of associated things and ideas.

      Medieval culture had imbued its perspective of the natural world with a variety of emblematic associations. Plants and animals were not simply specimens or organisms in the world but were emblematic representations of ideas which were also associated with them.

      example: peacock / pride

      Did this perspective draw from some of the older possibly pagan forms of orality and mnemonics? Or were the potential associations simply natural ones which (re-?)grew either historically or as the result of the use of the art of memory from antiquity?

    7. Humanist critiques began to erode Pliny—the major source for natural history since antiquity—in the1490s. The lengthy critiques of Ermolao Barbaro (1454–1493) and Niccolò Leoniceno (1428–1524) were,however, based on Greek texts prior to Pliny, not on the natural world.

      Pliny's work had been the standard text for natural history since antiquity. The early humanist movement including critiques by Ermolao Barbaro and Niccolò Leoniceno in the mid 1400s began to erode his stature in the area. Interestingly however, it wasn't new discoveries or science that was displacing Pliny so much as comparison of Pliny with even earlier Greek texts.

    1. https://niklas-luhmann-archiv.de/bestand/zettelkasten/zettel/ZK_2_SW1_001_V

      One may notice that Niklas Luhmann's index within his zettelkasten is fantastically sparce. By this we might look at the index entry for "system" which links to only one card. For someone who spent a large portion of his life researching systems theory, this may seem fantastically bizarre.

      However, it's not as as odd as one may think given the structure of his particular zettelkasten. The single reference gives an initial foothold into his slip box where shuffling through cards beyond that idea will reveal a number of cards closely related to the topic which subsequently follow it. Regular use and work with the system would have allowed Luhmann better memory with respect to its contents and the searching through threads of thought would have potentially sparked new ideas and threads. Thus he didn't need to spend the time and effort to highly index each individual card, he just needed a starting place and could follow the links from there. This tends to minimize the indexing work he needed to do regularly, but simultaneously makes it harder for the modern person who may wish to read or consult those notes.

      Some of the difference here is the idea of top-down versus bottom-up construction. While thousands of his cards may have been tagged as "systems" or "systems theory", over time and with increased scale they would have become nearly useless as a construct. Instead, one may consider increasing levels of sub-topics, but these too may be generally useless with respect to (manual) search, so the better option is to only look at the smallest level of link (and/or their titles) which is only likely to link to 3-4 other locations outside of the card just before it. This greater specificity scales better over time on the part of the individual user who is broadly familiar with the system.


      Alternatively, for those in shared digital spaces who may maintain public facing (potentially shared) notes (zettelkasten), such sparse indices may not be as functional for the readers of such notes. New readers entering such material generally without context, will feel lost or befuddled that they may need to read hundreds of cards to find and explore the sorts of ideas they're actively looking for. In these cases, more extensive indices, digital search, and improved user interfaces may be required to help new readers find their way into the corpus of another's notes.


      Another related idea to that of digital, public, shared notes, is shared taxonomies. What sorts of word or words would one want to search for broadly to find the appropriate places? Certainly widely used systems like the Dewey Decimal System or the Universal Decimal Classification may be helpful for broadly crosslinking across systems, but this will take an additional level of work on the individual publishers.

      Is or isn't it worthwhile to do this in practice? Is this make-work? Perhaps not in analog spaces, but what about the affordances in digital spaces which are generally more easily searched as a corpus.


      As an experiment, attempt to explore Luhmann's Zettelkasten via an entryway into the index. Compare and contrast this with Andy Matuschak's notes which have some clever cross linking UI at the bottoms of the notes, but which are missing simple search functionality and have no tagging/indexing at all. Similarly look at W. Ross Ashby's system (both analog and digitized) and explore the different affordances of these two which are separately designed structures---the analog by Ashby himself, but the digital one by an institution after his death.

    1. But online information has a very weak link to memory.

      Why is memory for online pieces weaker for most?

      Is it the lack of sense of "physical" location for helping to store it? What about the seemingly ephemeral character of online data?

    1. The language is academic, which has contributed to the confusion around the topic, but it is clear enough that most developers should be able to understand it.

      This I disagree with. Even Fielding's "... must be hypertext driven" rant (which is great and in my bookmarks) is sabotaged by the curse of knowledge. If you know what REST is—and how most "REST" isn't REST (including the things that try to stand out as doing REST right and still just doing it wrong, but with nuance) then "REST APIs must[...]" makes sense. If you don't already get it, though, then it's nigh impenetrable—funnily enough, you need an a priori understanding of REST to be able to understand these attempts to explain REST and what Fielding is trying to communicate about REST not requiring *a priori" knowledge!

    2. Let's call this style of API pseduoREST or JSON-RPC.

      What the re-education around REST needs is a catchy label for what people call REST that works well as a light pejorative. Two-Bit History gave it a shot, coining the ad hoc acronym "FIOH", but it doesn't have the desired properties.

  3. bafybeicuq2jxzrw7omddwzohl5szkqv6ayjiubjy3uopjh5c3cghxq6yoe.ipfs.dweb.link bafybeicuq2jxzrw7omddwzohl5szkqv6ayjiubjy3uopjh5c3cghxq6yoe.ipfs.dweb.link
    1. This eventof cognition, or better yet the event of making sense – the primal mental event, allencompassing, both forming and dissolving boundaries, multiple4 and affirming, Ifind to be the proper stage to present my research

      !- definition : event * the event of making sense is primordial prerequisite for a conceptual life of mind and is the gateway into modern human culture, into the symbolosphere

    2. The very shift from bounded objects to boundary-forming processes became a new playground and my whole perspective gained anextra dimension of freedom.

      !- in other words : bounded objects, boundary-forming processes * The leap from the unknown to the newly known is a birthing process from the known to a synthesis and new convergence of disparate phenomena into a unitary whole motivated by a compulsion that brings it into existence * Forming a boundary is synthesizing many qualities and bundling into one new one that has some compelling utility * Once formed, the new boundary, the new concept is much like how biological evolution works, from an aggregation of simpler forms that combine and unite to form a new higher level form

    3. The very notion of thinking aboutlife (or evolution for that matter) as having a definite purpose or goal is already asymptom of a deeply rooted bias in favour of the constant and against change. Thereare voices that will immediately attack this view, blaming it for insinuating that lifehas no purpose at all. But a dialectic of such kind is empty of any credence if notentirely absurd. The view I propose here does not indeed accept that life is sub-jugated to a single purpose or principle but instead affirms life as having not onepurpose but infinitely multiple ones, not one goal but multiple goals and, moreover,the vast majority of these purposes and goals cannot be known a priori because theyare subject to continuous formative processes of becoming. This is why life as suchis open-ended.

      !- question : does evolution have a purpose? * Language is a constraint - it forces us to form questions that may not necessarily make sense, such as "how many angels exist on the head of a pin?" * To say that it has one, or even more than one purpose may itself be a meaningless assertion, as much as insinuating that it has no purpose. If one asks "Is the sound of a bell red or yellow? It is neither the case that it is red, yellow or any color. So arguing about the right and wrong of a quality that is nonsensical is itself nonsensical. * The self-annihilating questioning of Nagarjuna's tetralemma are relevant to shed insight into these deep questions.

    1. I think actually the most critical component is going to be leveraging existing security mechanisms that have been built for resilience and incorporating those into these devices, which is actually what I'm building right now. That's what Thistle Technologies is doing, we're trying to help companies get to that place where they've got modern security mechanisms in their devices without having to build all the infrastructure that's required in order to deliver that. 

      Third-party tool for IoT device updates

      Trying to make them as regular and predictable as what we have for desktop devices now.

    1. The trouble with redefining "REST" to mean "not REST" is that the first step in learning known techniques to solve a problem is learning the terminology that people use to explain the techniques. If you think you know the terminology, but you have the wrong definition in your mind, you will not be able to understand the explanations, and you will not be able to figure out why you can't understand them, until you finally figure out that the definition you learned was wrong.
    1. The goal of this project is to have a single gem that contains all the helper methods needed to resize and process images. Currently, existing attachment gems (like Paperclip, CarrierWave, Refile, Dragonfly, ActiveStorage, and others) implement their own custom image helper methods. But why? That's not very DRY, is it? Let's be honest. Image processing is a dark, mysterious art. So we want to combine every great idea from all of these separate gems into a single awesome library that is constantly updated with best-practice thinking about how to resize and process images.
  4. bafybeicyqgzvzf7g3zprvxebvbh6b4zpti5i2m2flbh4eavtpugiffo5re.ipfs.dweb.link bafybeicyqgzvzf7g3zprvxebvbh6b4zpti5i2m2flbh4eavtpugiffo5re.ipfs.dweb.link
    1. From my own perspective, the conclusion is important that human structural development issubject to a categorical double bond: On the one hand, a person’s lifeworld is his or her ownsubjective construction. On the other hand, this construction is not arbitrary. In spite of allsubjectivity – because of the human’s structural coupling to its environment, this constructionis influenced and limited by the framework of this very environment (Kraus, 2013, p. 65ff.).

      !- in other words : lifeworld and life conditions, constructed and discoverable reality * We construct our lifeworld with our umwelt * https://hyp.is/go?url=http%3A%2F%2Fdocdrop.org%2Fvideo%2FG_0jJfliUvQ%2F&group=world * Each human senses the environment in a way unique to our species * Our personal evolution as an individual also causes us to treat unique aspects of the environment with higher salience than other aspects, forming our unique salience landscape * Yet, structural coupling constrains us to the laws of behavior of the environment * Hence, there is always a constructed part of our experience of reality and a non-constructed, discoverable part consisting of repeatable patterns of nature, culturally consolidated in human laws of nature

    1. 1. Focus on items that occur with high frequency in the language as awhole (see Table 3.1 for examples). Such items will occur often inmany different texts.2. Focus on strategies that can be used with most texts (see Table 3.1for examples).

      .c1

    2. Here are the rules associated with the free and checked vowels. Theserules apply only to stressed syllables.

      .c1

    1. Martha Beatrice Webb, Baroness Passfield, FBA (née Potter; 22 January 1858 – 30 April 1943) was an English sociologist, economist, socialist, labour historian and social reformer. It was Webb who coined the term collective bargaining. She was among the founders of the London School of Economics and played a crucial role in forming the Fabian Society.
    1. ; until, in 1907, eachclass had come to be dealt with according to principles which wereobviously very different from those of 1834. The report of this investi¬gation was presented to the Poor Law Commission, with the interest¬ing result that we heard no more of the “ principles of 1834 ”! It wassubsequently published as English Poor Law Policy (1910).

      Beatrice Webb studied the effects of the British "principles of 1834" and how they were carried out (differently) from area to area to see the overall effects through 1907. The result of her study apparently showed what a poor policy it had been to the point that no one mentioned the old "principles of 1834" again.

      How might this sort of sociological study be carried out on the effects of laws within the United States now in terms of economics and equality for various movements like redlining, abortion, etc.? Is anyone doing this sort of work?


      There is an example of the Eviction Lab at Princeton has some of this sort of data and analysis. https://evictionlab.org/map

    1. von neumann was furious at him furious that he would waste precious machine time 00:04:20 doing the assembly that was clerical work that was supposed to be for people right and so we saw the same story happened just a little bit later when john backus and friends came up with us idea they called fortran this is so call high-level language where you could write out your formulas as if your writing mathmatical notation you could write out loops and this was shown to the assembly programmers and once again they just 00:04:46 they weren't interested they don't see any value in that they just didn't get it so um I want you to keep this in mind as I talk about the four big ideas that I'm going to talk about today that it's easy to think that technology technology is always getting better because Moore's law because computers are getting always more capable but ideas that require people to unlearn what they've learned and think in new ways there's often 00:05:10 enormous amount of resistance people over here they think they know what they're doing they think they know a programming is this programming that's not programming and so there's going to be a lot of resistance to adopting new ideas

      Cumulative cultural learning seems to be stuck in its own recursive loop- the developers of the old paradigm become the old "guard", resistant to any change that will disrupt their change. Paradigm shifts are resisted tooth and nail.

    1. 5.7 Prioritize by weighing the value of additional information against the cost of not deciding.

      5.7 Prioritize by weighing the value of additional information against the cost of not deciding.

    2. 4.5 Getting the right people in the right roles in support of your goal is the key to succeeding at whatever you choose to accomplish.

      4.5 Getting the right people in the right roles in support of your goal is the key to succeeding at whatever you choose to accomplish.

    3. 3.5 Recognize the signs of closed-mindedness and open-mindedness that you should watch out for.

      3.5 Recognize the signs of closed-mindedness and open-mindedness that you should watch out for.

    4. 3.3 Appreciate the art of thoughtful disagreement.

      3.3 Appreciate the art of thoughtful disagreement.

    5. 2 Use the 5-Step Process to Get What You Want Out of Life

      2 Use the 5-Step Process to Get What You Want Out of Life

    6. 1.2 Truth—or, more precisely, an accurate understanding of reality —is the essential foundation for any good outcome.

      .

    1. if it is the right of the people to “alter or abolish” thegovernment, then surely it is their right to criticize it.

      Now he gets to it... :)

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    Annotators

    1. Defects found in peer review are not an acceptable rubric by which to evaluate team members. Reports pulled from peer code reviews should never be used in performance reports. If personal metrics become a basis for compensation or promotion, developers will become hostile toward the process and naturally focus on improving personal metrics rather than writing better overall code.
    1. that you know was not connected to any kind of military application there were other examples of this and this is something that you could actually put you know 00:07:36 these cards in a smaller deck that you could review i drove to my conference so it would have been a lot harder to review these when i'm driving however if you're flying or taking a train or you 00:07:49 know something where a passenger seat you could potentially just take these cars make a small deck and carry them with you wouldn't need a computer or anything now that was the priming piece 00:08:03 how did it help next step is i actually went to the agenda into the schedule and looked at it typically when you do that there are some some talks that you're going to want to 00:08:16 go to right and some work groups or tracks that are that have a large application to what you're doing your day job is the other piece is if you're presenting

      This is an example about preparation for going into a conference (or battle, which is suggested by this particular conference's topic). The work provides a primer for what is about to happen and can be analogized to ancients taking the ark of the covenant into battle before them. It serves as a cultural talisman representing what they're fighting for, but it also likely served as a mnemonic device for their actual battle strategies and plans from the time. They take it with them as a physical review reminder and device.

    1. I'm deeply inspired by the exhibition title "Zettelkästen. Machines of imagination". - When I look at the ZK literature and ZK discussions on the internet, I see a massive emphasis on (a) how to "process literature", while I see surprisingly few discussions on (b) how to create ideas using ZK methods. I'm much more motivated to contribute to (b), while I do not want to dispraise (a).

      amen!

      Reference to the museum exhibit: Zettelkästen. Maschinen der Phantasie.

    1. But it's not a trivial problem. I have compiled, at latest reckoning, 35,669 posts - my version of a Zettelkasten. But how to use them when writing a paper? It's not straightforward - and I find myself typically looking outside my own notes to do searches on Google and elsewhere. So how is my own Zettel useful? For me, the magic happens in the creation, not in the subsequent use. They become grist for pattern recognition. I don't find value in classifying them or categorizing them (except for historical purposes, to create a chronology of some concept over time), but by linking them intuitively to form overarching themes or concepts not actually contained in the resources themselves. But this my brain does, not my software. Then I write a paper (or an outline) based on those themes (usually at the prompt of an interview, speaking or paper invitation) and then I flesh out the paper by doing a much wider search, and not just my limited collection of resources.

      Stephen Downes describes some of his note taking process for creation here. He doesn't actively reuse his notes (or in this case blog posts, bookmarks, etc.) which number a sizeable 35669, directly, at least in the sort of cut and paste method suggested by Sönke Ahrens. Rather he follows a sort of broad idea, outline creation, and search plan akin to that described by Cory Doctorow in 20 years a blogger

      Link to: - https://hyp.is/_XgTCm9GEeyn4Dv6eR9ypw/pluralistic.net/2021/01/13/two-decades/


      Downes suggests that the "magic happens in the creation" of his notes. He uses them as "grist for pattern recognition". He doesn't mention words like surprise or serendipity coming from his notes by linking them, though he does use them "intuitively to form overarching themes or concepts not actually contained in the resources themselves." This is closely akin to the broader ideas ensconced in inventio, Llullan Wheels, triangle thinking, ideas have sex, combinatorial creativity, serendipity (Luhmann), insight, etc. which have been described by others.


      Note that Downes indicates that his brain creates the links and he doesn't rely on his software to do this. The break is compounded by the fact that he doesn't find value in classifying or categorizing his notes.


      I appreciate that Downes uses the word "grist" to describe part of his note taking practice which evokes the idea of grinding up complex ideas (the grain) to sort out the portions of the whole to find simpler ideas (the flour) which one might use later to combine to make new ideas (bread, cake, etc.) Similar analogies might be had in the grain harvesting space including winnowing or threshing.

      One can compare this use of a grist mill analogy of thinking with the analogy of the crucible, which implies a chamber or space in which elements are brought together often with work or extreme conditions to create new products by their combination.

      Of course these also follow the older classical analogy of imitating the bees (apes).

    1. It really slows down your test suite accessing the disk.So yes, in principle it slows down your tests. There is a "school of testing" where developer should isolate the layer responsible for retrieving state and just set some state in memory and test functionality (as if Repository pattern). The thing is Rails is a tightly coupled with implementation logic of state retrieval on core level and prefers "school of testing" in which you couple logic with state retrial to some degree.Good example of this is how models are tested in Rails. You could just build entire test suite calling `FactoryBot.build` and never ever use `FactoryBot.create` and stub method all around and your tests will be lighting fast (like 5s to run your entire test suite). This is highly unproductive to achieve and I failed many times trying to achieve that because I was spending more time maintaining my tests then writing something productive for business.Or you can took more pragmatic route and save database record where is too difficult to just 'build' the factory (e.g. Controller tests, association tests etc)Same I would say for saving the file to the Disk. Yes you are right You could just "not save the file to disk" and save few milliseconds. But at the same time you will in future stumble upon scenarios where your tests are not passing because the file is not there (e.g. file processing validations) Is it really worth it ? I never worked on a project where saving file to a disk would slow down tests significantly enough that would be an issue (and I work for company where core business is related to file uploading) Especially now that we have SSD drives in every laptop/server it's blazing fast so at best you would save 1 seconds for entire test suite (given you call FactoryBot traits to set/store file where it make sense. Not when every time you build an object.)
    1. Think about the sad essay we all used to write for your (insert language here) class: back then you didn’t have permission to generate original ideas.

      I'm not sure that's the correct diagnosis.

      Alternative take: you were not, at that point in your life, equipped to understand that you could be generating new ideas and that you should walk away from that writing course with an appreciation for writing as a vehicle for what you'd like to accomplish with a given subject/format. It's fine that you didn't—many people don't—and your instructors, institution, parents, community, etc. probably could have done a better job at communicating this to you, but it was there, and it was the point all along.

    1. 16:15 - Adam Smith - The Wealth of Nations

      Adam Smith thought that there were two sides to us, one side is our concern for SELF, that gets what it needs to survive but the other side is our empathic side for OTHERS, we cares for the welfare of others. His economic design theory distilled into THE WEALTH OF NATIONS was based on the assumption that these two would act in a balanced way.

      There are also two other important and related variables at play that combine with Whybrow's findings:

      1. Death Denialism (Ernest Becker) A growing meaning crisis in the world due to the waning influence of Christianity and significant misinterpretation of most religions as an immortality project emerging from the psychological denial of death

      John Vervaeke's Meaning Crisis: https://www.meaningcrisis.co/all-transcripts/

      Glenn Hughes writes about Becker and Denial of Death: https://hyp.is/go?url=https%3A%2F%2Fernestbecker.org%2Flecture-6-denial%2F&group=world

      1. Illusion of Immediacy of Experience Jay L. Garfield explains how philosophers such as Nagarjuna, Chandrakurti and Dogen have taught us to beware of the illusion of the immediacy of experience that consists of two major ways in which we mistaken conventional, relative reality for intrinsic reality: perceptual faculty illusions and cognitive faculty illusions. https://hyp.is/go?url=http%3A%2F%2Fdocdrop.org%2Fvideo%2FHRuOEfnqV6g%2F&group=world
    2. 18:07 - Adam Smith - The Theory of Moral Sentiments

      He felt, in the Theory of Moral Sentiment that human beings can control themselves. The Church used to be the moral constraint and there was a big debate about getting rid of it. Adam Smith disagreed. He had faith that the empathic side of human behavior would be present to balance out the self-interest side. He was not right about this, unfortunately.

      Our poorer living conditions provide the necessary conditions for inventing technologies that would alleviate our difficult life conditions. Progress has principally been about making our human lives more comfortable but beyond a certain threshold, self-interest started to runaway as technology allowed us to go far beyond survival.

    1. Both types of inauthentic existence involve running away from the awareness of death, not allowing the fact of death to penetrate into consciousness, not facing up to the human situation, and not undergoing the crucial moral catharsis. So Kierkegaard, Becker, and Socrates all agree: the denial of death is indeed at the center of human inauthenticity. Kierkegaard and Socrates would further insist that authentic human living–the open embrace of life structured by death–can only be rejected or embraced to begin with, because perishing meaning and non-perishing meaning co-constitute conscious existence.

      Here we find Kierkegaard, Becker and Socrates all in agreement. Both types of inauthentic existence involves running away from death and disallowing the fact of our own death from penetrating into consciousness, and avoiding our human existential condition.

      This also prevents us from reaching the next stage of moral catharsis. Denial of death lay at the center of human inauthenticity.

      Hughes closes by saying that an open embrace of life structured by death is embraced when perishing and non-perishing meaning co-constitute our conscious existence. This is similar to the Buddhist principle of the middle way and the Stop Reset Go maxim:

      To be or not to be, that is the question To be AND not to be that is the answer

    2. Kierkegaard has essentially this same view of human existence, a view that Becker praises in The Denial of Death. Because we are this tension of opposites, says Kierkegaard, in order to be authentically human we need to accept the mystery and responsibility of participation in both of these dimensions of reality that constitute life structured by death. Most people fall short of this authenticity, he declares. They flee its difficulties. And there are two basic ways of doing this. People either (1) immerse themselves in the dimension of things that perish, the things and pleasures of the world, which allows them to evade the awareness of death: the attitude summed up in the advice to “eat, drink, and be merry.” Or they (2) cling to some false certainty about immortality, imagining that some kind of immortality is their assured possession, and this too allows them to evade the awareness of death.

      Kierkegaard seems to look at death the same way as Becker. If we are authentic, it takes courage, first, but then we recognize it as wisdom. We participate in both the changing, perishable reality as well as the immutable, unchanging reality. Most people are too afraid to reach this point and evade a life structured by death in two major ways of denial of death. First they can live and let live. Enjoy all pleasures today with no regard for tomorrow. Second they can fall into an immortality project

    3. As Eric Voegelin puts it, “The life of Socrates was the great model of the liberation of the soul through the invasion of death into earthly existence” (Plato, 43). And we come across one of the most memorable formulations of this liberating catharsis in the dialogue Phaedo, where Socrates describes it as “practicing death.” Socrates says that this is what the true philosopher does: practices death. Of course all kinds of people call themselves philosophers. But a real philosopher is easily defined: it is someone who truly loves wisdom. And since wisdom is the ever-deepening understanding of how to live a truly good life, no one can be a lover of wisdom except by continually dying to the perishable and focusing on what is truly lasting, letting the fact and possibilities of death penetrate the soul. True philosophers, Socrates says, “make dying their profession,” and so to them of all people death is least upsetting. And if someone is distressed at the prospect of dying, Socrates concludes, it is “proof enough that he is a lover not of wisdom but of the body (Phaedo, 67d-68c).”

      Socrates holds that the true philosopher loves wisdom and practices death. Socrates says "true philosophers make dying their profession."

    4. For what purpose? So that the process of what Becker calls “self-transcendence” may begin. And he describes the process of self-transcendence this way: Man breaks through the bounds of merely cultural heroism; he destroys the character lie that had him perform as a hero in the everyday social scheme of things; and by doing so he opens himself up to infinity, to the possibility of cosmic heroism …. He links his secret inner self, his authentic talent, his deepest feelings of uniqueness … to the very ground of creation. Out of the ruins of the broken cultural self there remains the mystery of the private, invisible, inner self which yearned for ultimate significance. …This invisible mystery at the heart of [the] creature now attains cosmic significance by affirming its connection with the invisible mystery at the heart of creation. “This,” he concludes, “is the meaning of faith.” Faith is the belief that despite one’s “insignificance, weakness, death, one’s existence has meaning in some ultimate sense because it exists within an eternal and infinite scheme of things brought about and maintained to some kind of design by some creative force (90, 9 1).” This, then, is what we might call good faith, not a flight into some immortality system. And clearly, some Christians, some Buddhists–at least the Zen Buddhists Becker himself mentions!–have faith in this sense, a faith that Becker characterizes as growing out of tasting one’s own death, embracing one’s own nothingness, and affirming–not a known ultimate meaningful–but an “invisible mystery” of ultimate meaning.

      Embrace the mystery, the sacred - accepting that one will be gone forevermore is a mighty task as our culture teaches us to seek recognition. The last thing we want to be is unrecognized, a nobody. And yet, when we are dead and dissipated back into the rest of the world, that is exactly what we will become.

      But we have to accept that reality before we can build and think beyond it to a deeper possibility of meaning. Reality brought us forth to begin with. Every moment is already sacred.

    5. Human beings are mortal, and we know it. Our sense of vulnerability and mortality gives rise to a basic anxiety, even a terror, about our situation. So we devise all sorts of strategies to escape awareness of our mortality and vulnerability, as well as our anxious awareness of it. This psychological denial of death, Becker claims, is one of the most basic drives in individual behavior, and is reflected throughout human culture. Indeed, one of the main functions of culture, according to Becker, is to help us successfully avoid awareness of our mortality. That suppression of awareness plays a crucial role in keeping people functioning–if we were constantly aware of our fragility, of the nothingness we are a split second away from at all times, we’d go nuts. And how does culture perform this crucial function? By making us feel certain that we, or realities we are part of, are permanent, invulnerable, eternal. And in Becker’s view, some of the personal and social consequences of this are disastrous.

      This is a good summary of Becker's findings concerning denial of death. * Mortality is an existential, perennial and persistent threat; * It generates a persistent anxiety, even terror; * We devise both individual and cultural ways to escape awareness of it as a means to deal with it; * Death denial is one of the basic drives of individual behavior; * One of culture's principal roles is to help individuals avoid awareness of mortality; * Suppressing awareness plays a crucial role in keeping us sane and functioning; * These cultural methods Becker calls "immortality projects" and they are powerful narratives that keep the fear and terror at bay; * This self-deceit comes with a high price, however, as we may not be truly convinced of the narrative and it can cause hatred, ingroup/outgroup and conflict;

    6. Menu Workshops Mortality Awareness Preparedness Project About Us Mission History People Contact About Becker Biography Becker’s Synthesis Books Related Works Becker Fans Resources Terror Management Theory Webinars Educator Resources Book & Film Reviews Interviews Lecture Texts Audio Recordings Video Resources This Mortal Life Becker in the World Death Acceptance Religion and Death Anxiety Art and Artists Climate Talk Discrimination and Racial Justice See All Blog Store The Denial of Death and the Practice of Dying
      • Title:THE DENIAL OF DEATH AND THE PRACTICE OF DYING
      • Author: Huges, Glenn
      • Date:?
    1. another aspect to cognitive illusion here is the illusion um that our sense perception is something that 00:22:02 is transparent and simply delivering us a world as a telescope does and not as a cognitive not as a kaleidoscope does as a consequence then the sense that we 00:22:15 know our own cognitive states directly and accurately through inner sense as well of outer sense has got to be a cognitive illusion as well are of the the sortals or the concepts that we use 00:22:28 in order to introspect are just as opaque to us as our senses are and give us just as a non-transparent access to our inner world as our senses give to the outer 00:22:42 world

      Jay reiterates a key point: we are under the spell of a cognitive illusion whereby the concepts we use to introspect are as non-transparent to us as the cognitive faculties used to organize sensations.

    2. the illusion that pervades our sense perception is that what we experience is something external to us that somehow 00:20:10 we've got a world that exists as it is independent of us and that we simply happen to be perfect world detectors and we wander through it detecting things just as they are

      This is a key statement of our illusion. We sense that what we experience is the way the world actually is, not seeing that our bodies play a huge role in what we observe. We don't know what it's like to be a bat!

    3. our mind functions as dharma yearly 00:19:43 emphasized as an instrument through which we have access to the world

      the mind has faculties that construct our cognitions about the world.

    4. so first i'm going to really focus on that allure of immediacy and then move into this kind of arc from yamaka through yogachara and into zen and my aim is going to be 00:09:49 um to show you that i think the buddhist tradition gets the all of these issues roughly right that is i'm not simply going to be characterizing what buddhists say about this i'm actually defending it and i think that we can 00:10:02 therefore learn a great deal about subjectivity through very careful attention to the multiple ways in which buddhist philosophers have considered this issue so i'm going to try to be shedding light 00:10:13 on contemporary debates as well by attention to buddhist resources

      For Deep Humanity open praxis, we can learn from these compelling philosophical findings from Buddhism and remix them in a form that is authentic to the source but makes it more widely accessible to non-Buddhists.

      The key distinction Jay is trying to convey is that our sense and the allure of immediacy is in contrast to the complex and opaque mediating mechanisms that are responsible for us perceiving the world the way we do and cognizing / feeling about the world the way we do.

    5. when we attribute sensory experiences to 00:06:39 ourselves for instance like the experience of red or the experience of seeing blue the model is external properties and we think of there as being inner properties just like those external properties that somehow we are 00:06:52 um we are seeing immediately

      This comment suggests a Color BEing Journey. How can we demonstrate in a compelling way that color is an attribute of the neural architecture of the person and NOT a property of the object we are viewing?

      See Color Constancy Illusion here:

      David Eagleman in WIRED interview https://hyp.is/go?url=http%3A%2F%2Fdocdrop.org%2Fvideo%2FMJBfn07gZ30%2F&group=world

      Beau Lotto, TED Talk https://hyp.is/go?url=http%3A%2F%2Fdocdrop.org%2Fvideo%2Fmf5otGNbkuc%2F&group=world

      Andrew Stockman, TEDx talk on how we see color: https://hyp.is/go?url=http%3A%2F%2Fdocdrop.org%2Fvideo%2F_l607r2TSwg%2F&group=world

      Science shows that color is an experience of the subject, not a property of the object: https://youtu.be/fQczp0wtZQQ but what Jay will go on to argue, is that this explanation itself is part of the COGNITIVE IMMEDIACY OF EXPERIENCE that we also take for granted.

    6. american philosopher wilford sellers is this way that impressions and thoughts appear to be simply given to us as the events they are as instances of the types they instantiate 00:05:48 and this i take to be the deepest form of what sellers identified as the myth of the given the most difficult one to extirpate we always forget that our knowledge of our own states is as mediated by 00:06:00 language and conceptual apparatus as any other knowledge so when we attribute beliefs or knowledge when we attribute cognitive states when we attribute even sensations 00:06:13 to ourselves or to others we're always i'm going to suggest uh engaged in an active interpretation a kind of self hermeneutics or a hermeneutic of the other and we use 00:06:25 language to model our inner life we use external properties to to uh model our inner life and we're always modeling our inner life we don't simply have it as it is

      Wilfred Sellers called this the "myth of the given"

    7. another way to put this and we're going to go there in a moment um is that we could say that we're tempted just overwhelmingly 00:05:09 tempted to believe that to believe that when we have perceptual experience including introspective experience of our own minds we think that we know that content immediately the idea that to be in a 00:05:22 cognitive state is to know that state and the idea that our inner states present themselves to introspection even trained introspection just as they are

      Another way to articulate our two ignorances: we're overwhelmingly tempted to believe when we have perceptual experience including introspective experience of our own minds we think that we know that content immediately. When we are experiencing a cognitive state, we believe we know that state and the idea that our inner states present themselves to introspection even trained introspection just as they are

    8. buddhism is first and foremost a solution to a problem the problem is the 00:02:47 ubiquity of suffering in samsara and buddhism is all about trying to solve that problem and famously there's a diagnosis of that problem where the immediate conditions 00:02:59 of suffering are attraction and aversion but where the root cause the thing that gives rise to that attraction and aversion to those pathologies is a profound confusion about the nature of reality and it's that confusion that 00:03:13 leads us to the attraction and aversion that takes us into samsara and since it's an illusion we should pay attention to the classical indian understanding of what illusion is and 00:03:25 that is something that appears in one way but exists in another that is an illusion isn't something that's completely non-existent it's something his mode of existence and his mode of appearance are discordant from one 00:03:37 another and we're going to be focusing on that a great deal in this talk but the idea is that because this primal confusion this illusion lies at the root of suffering the only way to end the 00:03:50 problem of suffering is to extinguish the illusion and what i want to talk about today is how that illusion manifests in the case of our own minds and what i'm going to argue is is this 00:04:03 that that confusion manifests as a conviction that we have an immediate knowledge of our own minds that we can be indubitably aware of the contents of our own minds and the second aspect of that delusion equally pernicious is that 00:04:16 it involves the sub the superimposition of a subject object duality on experience that is uh primordially non-dual um so that primal confusion can be 00:04:28 thought of this way um it's taking that which is impermanent to be permanent that which is a source of suffering to be a source of happiness that which is only conventionally real to be ultimately real that which is 00:04:42 interdependent to be independent and the important point for our purposes is that the thesis that our own experience is permeated with illusion applies to our experience of our own minds as well 00:04:55 that's what i want to emphasize here

      Jay introduces the purpose of Buddhism is to get to the root of suffering, shine the light of wisdom on it to dissipate the ignorance.

      The ignorance manifests in two ways: 1. We have an immediate and indubitable knowledge of our own minds 2. we impose an equally compelling subject/object dualism upon our nondual reality

    9. cognitive illusion and immediate experience perspectives 00:01:44 from buddhist philosophy

      Title: cognitive illusion and immediate experience perspectives from buddhist philosophy Author: Jay L. Garfield Year: 2022

      This is a very important talk outlining a number of key concepts that Stop Reset Go and Deep Humanity are built upon and also a rich source of BEing Journeys.

      In brief, this talk outlines key humanistic (discoverable by a modern human being regardless of any cultural, gender, class, etc difference) concepts of Buddhist philosophy that SRG / DH embeds into its framework to make more widely accessible..

      The title of the talk refers to the illusions that our own cognition produces of both outer and inner appearances because the mechanisms that produce them area opaque to us. Their immediacy feels as if they are real.

      If what we sense and think is real is an illusion, then what is real? "Real" in this case implies ultimate truth. As we will see, Nagarjuna's denial of any argument that claims to be the ulitmate is denied. What is left after such a complete denial? Still something persists.

    1. Many of the workers reported that first thing in themorning, or after any interruption in their thought(like a ‘phone call), they have the “where was 1?”problem in a complex and ill-defined space of ideas.The layout of physical materials on their desk givesthem powerful and immediate contextual cues torecover a complex set of threads without difilcultyand delay, “this is my whole context, these are mypersonal piles”

      Following interruptions by colleagues or phone calls at work, people may frequently ask themselves "where was I?" more frequently than "what was I doing?" This colloquialism isn't surprising as our memories for visual items and location are much stronger than actions. Knowledge workers will look around at their environments for contextual clues for what they were doing and find them in piles of paper on their desks, tabs in their computer browser, or even documents (physical or virtual) on their desktops.

    1. What is so maddening is that there are alternatives. There is an abundance of theory and arguments that could lead the way. The latest IPCC report had an entire section that doesn’t propose technofixes but instead explores how energy demand could be managed to ensure that everyone has enough to thrive while ensuring the biosphere doesn’t die. 

      IPCC AR6 WG III chapter 5: Demand, services and social aspects of mitigation https://hyp.is/go?url=https%3A%2F%2Freport.ipcc.ch%2Far6wg3%2Fpdf%2FIPCC_AR6_WGIII_FinalDraft_Chapter05.pdf&group=world

    1. let me make a few comments if i may about time from nagarjuna's perspective there is no 01:25:52 time i don't think i can be more brief and how does he support that he says well when you're in the present moment there's no past and there's no future 01:26:06 if you dissect the present moment even to a more granular present moment some of that's going to be passed some of that's going to be yet to come and then you have even a finer more 01:26:18 granular present moment if you keep going on with that granularity you end up having no time you have no past no future and no presence so that's kind of in a nutshell some of the arguments or 01:26:32 logic that knock arjuna nagarjuna uses to establish no time now of course what he means is there's no absolute time there's no time on a some there's no essence of time um there is you know 01:26:46 time from the perspective of of of conventionality um cause and effect is reciprocal so when we have a cause we have an effect or we know there's 01:26:59 going to be an effect but also from the point of view of the effect the result we know that there must have been a cause so this reciprocality is something unique to the highest 01:27:10 school of prasannika majamaka uh within the fourth highest school of majamaca i just wanted to mention that to to round out one of our previous discussions

      Barry points out Nagarjuna's analysis of time leads to the conclusion that there is no absolute present, past or future.

      It is difficult to fathom the full import of what this means. If time exists conventionally but not absolutely, what are the implications of this?

      Also, there are Buddhist arguments that hold that there is no causality because A and B are different, how could A ever cause B? This has not been discussed here yet.

    2. for example i'm talking so my primary mind now is going 01:14:37 to be an auditory mind okay and then there's going to be a whole constellation of next secondary ones which are basically positive and negative or harmful uh positive non-harmful and harmful uh 01:14:51 qualities or attributes or emotions or thoughts or attitudes and then the next moment i'm looking at my screen so i have a visual mind and the constellation will change you know some of those 01:15:04 positive and negative qualities like i'm feeling a little sleepy or i'm very alert or i'm feeling jealous or i'm feeling very happy and connected you know with this 01:15:16 conversation those would be part of the secondary minds and then you know you have this infinite continuum everyone every living being every as you rightfully said sentient beings a living 01:15:26 being with a mind carlo um has um its own mental continuum um so it involves it's a big picture of mind it involves you know our 01:15:40 our thinking it involves our intellect it involves our heart feelings emotions uh and it involves those deeper levels in that sixth primary mind mental consciousness such as intuition and 01:15:53 deeper minds

      Barry's explanation surfaces an association in my own mind - the Stop Reset Go / Deep Humanity definition of sensory, affective and cognitive bubbles as sensory, affective and cognitive constraints of consciousness. It also brings up the association with Jakob Von Uexkull's Umwelt concept, which defines the sensory environment of an individual belonging to a species.

      https://hyp.is/go?url=http%3A%2F%2Fdocdrop.org%2Fvideo%2FG_0jJfliUvQ%2F&group=world

      and Jay L. Garfield's talk on cognitive illusions and Buddhist philosophical concept of immediacy of experience

      https://hyp.is/go?url=http%3A%2F%2Fdocdrop.org%2Fvideo%2FHRuOEfnqV6g%2F&group=world

    3. the question you were asking was what is mind or consciousness so here we're using the words synonymously um and from a buddhist perspective uh there are 01:11:50 six what we call primary minds and then there's a whole slew of secondary minds and some of the more common systems include 51 in the secondary minds now please understand that mind like 01:12:04 everything else that exists in the world doesn't exist permanently it exists there are a few exceptions okay but essentially everything that exists in the world um is not permanent therefore 01:12:18 it's changing moment to moment therefore everything exists as a continuum including mind so that means there'll be a moment of mind followed by a next moment of mind etc 01:12:31 and the next moment of mind is determined primarily but not solely by the previous moment of mind so from that we can extrapolate a continuum an infinite continuum and mind is an 01:12:43 infinite continuum from perspective of buddhism and that means that we've had that implies suggests rebirth and it suggests we've had ultimate we've had infinite rebirths there's been no beginning 01:12:56 and so this then comes up again with the notion of a beginning creator if you will a so-called you know god there are some some problems here to resolve this um 01:13:07 and so mind is a continuum it's infinite now each moment of mind is made up of a primary mind and a constellation of secondary minds these six primary or the five as you read from nagarjuna the five 01:13:22 sensory minds of seeing hearing smelling tasting touching tactile right these five plus what's sometimes called the mental consciousness and that has live different levels of subtlety on the 01:13:34 grossest level is thinking if we go a little bit deeper a little bit more so little subtler we have dream mind which seems like these senses are active but actually 01:13:46 when we're sleeping the senses are inactive so it's just something coming from our sixth or mental consciousness it seems like the senses are active in dream mind that dream mind is a little more subtle than a wake mind awake 01:13:59 thinking mind and then if we go more subtle we're talking now again about awake mind we we talk about intuition when we're in intuition we're not thinking right it's a non-conceptual 01:14:11 mind uh in that sense and deeper yet our minds we call non-conceptual and non-dual where there's no awareness of a subject or an object so subject object non-duality so 01:14:25 that's kind of the rough sort of you know lay of the land

      Barry provides a brief summary of what the word "mind" means from a Buddhist philosophy perspective and says that there are six primary minds and 51 secondary minds.

      The 6 primary minds are the 5 senses plus mental consciousness, which itself consists of the coarse thinking (conceptual) mind, the intuitive mind (these two could be roughly mapped to Daniel Kahnaman's fast and slow system respectively), as well as the dreaming mind.

      Barry also conveys an interpretation of reincarnation based on the concept that the mind is never the same from one moment to the next, but is rather an ever changing continuum. The current experience of mind is GENERALLY most strongly influenced by the previous moments but also influenced by temporally distant memories. This above interpretation of reincarnation makes sense, as the consciousness is born anew in every moment. It is also aligned to the nature of the Indyweb interpersonal computing ecosystem, in which access to one's own private data store, the so-called Indyhub, allows one to experience the flow of consciousness by seeing how one's digital experience, which is quite significant today, affects learning on a moment to moment basis. In other words, we can see, on a granular level, how one idea, feeling or experience influences another idea, experience or feeling.

    1. now we go back to jakub von ogskul and we find him critiquing exactly the 00:09:20 same thing for exactly the same reasons 30 years after john dewey there on the left he has picked out the reflex arc pointing out that it is a linear throughput which leaves no room 00:09:34 for subjectivity no room for intentional action no room for meaning to arise if you if the middle is only animated by inputs then it's a puppet 00:09:47 he replaces this with a model on the right that will whose terms will not be entirely clear to you as you read the article but i want you to notice one thing about it it's circular it's not a linear 00:09:59 throughput it's circular he starts by noting the embeddedness of the body in the world and the fact that the activity of the 00:10:13 body is meaningful at all times and not separable into inputs and outputs his replacement of the linear throughput with this circular model that he elaborates in various ways 00:10:25 is remarkably prescient of the basic cybernetic insight that will arise after the second world war in which it's all feedback systems positive feedback systems negative feedback systems 00:10:37 homeostatic systems um reciprocity is always involved the fact that you do something and something is done to you at the same time that that we dance in the world 00:10:50 rather than standing apart from it and recording a movie of it so his um uncovery of this basic cybernetic principle with which one might approach the body and its being in the world is 00:11:02 remarkably prescient but these profound ideas of vulnerable are often hidden because he's well frankly so charming well he's a problematic character as we'll see lately 00:11:14 but he tells a good story and he does cool experiments

      30 years after Dewey's paper, Uexkull affirms the same finding as Dewey in his article: A Stroll Though the Worlds of Animals and Men (1934).

      In his article, Uexkull compares two diagrams, a linear input/output and a circular with subjectivity in the middle. Uekull anticipates the fundamental cybernetic concept of positive and negative feedbacks - you do something to the world and the world does something back to you.

    1. When we see the world from the vantage point of all-at-oneness, always right here, we can be said to be like a pearl in a bowl. Flowing with every turn without any obstructions or stoppages coming from our emotional reactions to different situations. This is a very commonly used image in Zen — moving like a pearl in a bowl. As usual, our ancestors comment on this phrase, wanting to break open our solidifying minds even more. Working from Dogen’s fascicle Shunju, Spring and Autumn, we have an example of opening up even the Zen appropriate phrase — a pearl in a bowl. Editor of the Blue Cliff Record Engo ( Yuan Wu) wrote: A bowl rolls around a pearl, and the pearl rolls around the bowl. The absolute in the relative and the relative in the absolute.   Dogen: The present expression “a bowl rolls around a pearl” is unprecedented and inimitable, it has rarely been heard in eternity. Hitherto, people have spoken only as if the pearl rolling in the bowl were ceaseless.

      This is like the observation I often make in Deep Humanity and which is a pith BEing Journey

      When we move is it I who goes from HERE to THERE? Or am I stationary, like the eye of the hurricane spinning the wild world of appearances to me and surrounding me?

      I am like the gerbil running on a cage spinning appearances towards me but never moving an inch I move while I am still The bowl revolves around this pearl.

    2. I have always liked the weaving loom as a metaphor for weaving the absolute and relative together into one cloth. The absolute can be the warp, the relative can be the woof, and the shuttle or the jade works , can spin them all together into one cloth. It’s not that we have to make them into one cloth, they are always manifesting together in simultaneous realization . The jade works is the activity of life itself, the total dynamic functioning of the activity of the universe. Sometimes translated as: The Whole Works. Always right here. All-at-oneness.

      Weaving loom analogy! In life, weave the absolute and the relative into one clothes. The absolute is the warp The relative is the woof the Jade Works is the shuttle spinning appearances into one beautiful tapestry. one beautiful simultaneous realization The Whole Works!

      OR

      The absolute and relative are two sides of the same coin

    3. The absolute in the relative and the relative in the absolute

      Title: The absolute in the relative and the relative in the absolute Author: Judith Ragir Date: ?

    1. we often have too narrow an appreciation of   knowing focusing too much on one or two kinds  of knowing but to live well in a complex world   we need to effectively engage with four kinds  of knowing and perfectly they all begin with a P

      Title: Four Kinds of Knowing Author: Rich Watkins Date

      https://www.youtube.com/watch?v=Gyx5tyFttfA

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    1. he aim of the present paper is to propose a radical resolution to this controversy: weassume that mind is a ubiquitous property of all minimally active matter (Heylighen, 2011). Itis in no way restricted to the human brain—although that is the place where we know it in itsmost concentrated form. Therefore, the extended mind hypothesis is in fact misguided,because it assumes that the mind originates in the brain, and merely “extends” itself a little bitoutside in order to increase its reach, the way one’s arm extends itself by grasping a stick.While ancient mystical traditions and idealist philosophies have formulated similarpanpsychist ideas (Seager, 2006), the approach we propose is rooted in contemporaryscience—in particular cybernetics, cognitive science, and complex systems theory. As such, itstrives to formulate its assumptions as precisely and concretely as possible, if possible in amathematical or computational form (Heylighen, Busseniers, Veitas, Vidal, & Weinbaum,2012), so that they can be tested and applied in real-world situations—and not just in thethought experiments beloved by philosophers

      The proposal is for a more general definition of the word mind, which includes the traditional usage when applied to the human mind, but extends far beyond that into a general property of nature herself.

      So in Heylighen's defintion, mind is a property of matter, but of all MINIMALLY ACTIVE matter, not just brains. In this respect, Heylighen's approach has early elements of the Integrated Information Theory (IIT) theory of Koch & Tononi

    1. In one of his videos he talks about "approaching the mind of god" or something similar, in a way I can't entirely tell whether he is paraphrasing an early-modern note-taker or saying that's what he thinks he is doing himself. I don't really care whether he's religious or not, unless it compromises the system he's building.

      These always read as hyperbole to me, but it's difficult to explain the surprise and serendipity of re-finding things in one's notes on a regular basis. It's akin to the sort of cognitive dissonance that religious people have when encountering the levels of complexity formed by living systems through evolution. Not having better words for describing the experience, they may resort to descriptions of magic or religion to frame their experiences.

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    1. coordination can be defined as the arrangement of actions across people,places and times so as maximize synergy and minimize friction. In earlier work (Heylighen, 2012b),we have analyzed coordination into four components: alignment, division of labor, workflow andaggregation.

      Definition: Coordination is the arrangement of actions across people, places and times so as maximize synergy and minimize friction. It can be analyzed into four components: 1. Alignment 2. Division of Labor 3. Workflow 4. Aggregation

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      I think this satisfies the threshold of "minimum viable publication". So write this up and reference it here.

      Full impl.:

      getLineStart(tokenPosition, anteTerminators = null) {
        if (tokenPosition > this._edge && tokenPosition != this.length) {
          throw new Error("random access too far out"); // XXX
        }
      
        // NB: Since line terminators can be the multibyte CRLF sequence, care
        // must be taken to ensure we work for calls where `tokenPosition` is some
        // start minus 1, where that "start" is some line start itself.
        for (let i = this._lineTerminators.length - 1; i >= 0; --i) {
          let current = this._lineTerminators[i];
          if (tokenPosition >= current.position + current.content.length) {
            if (anteTerminators) {
              anteTerminators.push(...this._lineTerminators.slice(0, i));
            }
            return current.position + current.content.length;
          }
        }
      
        return 0;
      }
      

      (Inlined for posterity, since this comes from an uncommitted working directory.)

    1. “We have certain events to relate,” Mr. Franklin proceeded; “and we have certain persons concerned in those events who are capable of relating them. Starting from these plain facts, the idea is that we should all write the story of the Moonstone in turn–as far as our own personal experience extends, and no farther. We must begin by showing how the Diamond first fell into the hands of my uncle Herncastle, when he was serving in India fifty years since. This prefatory narrative I have already got by me in the form of an old family paper, which relates the necessary particulars on the authority of an eye-witness. The next thing to do is to tell how the Diamond found its way into my aunt’s house in Yorkshire, two years ago, and how it came to be lost in little more than twelve hours afterwards. Nobody knows as much as you do, Betteredge, about what went on in the house at that time. So you must take the pen in hand, and start the story.”

      Mr. Franklin suggests that more first- and third-person narrators i.e., characters in the story, be included to tell the tale about the Diamond and its disappearance. But how reliable is the evidence that each one has to offer? This is probably at the heart of this detective story.

    2. irst Period The Loss of the Diamond (1848) The events related by Gabriel Betteredge, house-steward in the service of Julia, Lady Verinder.

      Change of first-person narrator lo lower class 'house-steward.' Is he more or less reliable as a narrator compared to the first upper class one?

    1. society by you know by uh uh you know it's just that's necessarily shares a similar related intrinsic 01:29:58 purpose which is to achieve and maintain vitality maintain and maintain and by maintain i mean anticipate into the future maintain vitality which is accomplished through 01:30:11 cognition and cooperation so the self that we must keep vital is the extended self and it follows that the intrinsic purpose of societal systems like financial systems and other is to serve the intrinsic purpose of society

      Similiarly, the intrinsic purpose of a society as an individual organism, a superorganism is to maintain vitality and sustain a flourishing of itself, including its extended self through its cognitive architecture - sensing, evaluating, modeling, anticipating and taking action.

    2. a biological i call it an intrinsic purpose but like from evolution by being the fact that we are a part of life we have a purpose because 01:28:53 all organisms making capability casual power causal powers and the intrinsic purpose of an organism is to achieve and maintain vitality a sustainable flourishing of self which 01:29:09 can include that extended self and we do that by sensing and evaluating states of the world and ourselves and implementing appropriate actions that that are based on anticipation we 01:29:21 we anticipate what will happen if we do or don't take an action and we choose if we're for functional we choose those actions that can serve our intrinsic intrinsic purpose of of 01:29:33 remaining vital into the future so anticipating vitality and that obviously implies some kind of modeling of the world anticipation implies some kind of modeling in the world so that's an organism's intrinsic 01:29:45 purpose

      Individual organism's intrinsic purpose is to maintain vitality and sustain a flourishing of itself, including its extended self (ie. the environment) through sensing, evaluating states and take actions based on anticipation through models of reality.

    3. there was an interesting paper that came out i cited in the in my in my in paper number one that uh was 01:15:53 looking at this question of what is an individual and they were looking at it from an information theory standpoint you know so they came up with this they came up with this uh uh theory uh and i think do they have a name for 01:16:09 it yeah uh information theory of individuality and they say base it's done at the bottom of the slide there and they say basically that uh you know an individual is a process just what's 01:16:20 what we've been talking about before that propagates information from the past into the future so that you know implies uh information flow and implies a cognitive process uh it implies anticipation of 01:16:33 the future uh and it probably implies action and this thing that is an individual it is not like it is a layered hierarchical individual it's like you can draw a circle around 01:16:45 anything you know in a certain sense and call it an individual under you know with certain uh definitions you know if you want to define what its markov blanket is 01:16:57 but uh but you know we are we are we are our cells are individuals our tissues liver say is an individual um a human is an individual a family is an 01:17:12 individual you know and it just keeps expanding outward from there the society is an individual so it really it's none of those are have you know any kind of inherent preference 01:17:24 levels there's no preference to any of those levels everything's an individual layered interacting overlapping individuals and it's just it's just a it's really just a the idea of an individual is just where 01:17:36 do you want to draw your circle and then you can you know then you can talk about an individual at whatever level you want so so that's all about information so it's all about processing information right

      The "individual" is therefore scale and dimension dependent. There are so many ways to define an individual depending on the scale you are looking at and your perspective.

      Information theory of individuality addresses this aspect.

    4. first is that uh a society of any scale and and i don't mean society is in bill millions or billions of people i mean society as in a thousand people you know like a sub 00:47:23 sub city a community that is not even a whole city just a a group of like-minded people uh who are willing to give this a give this you know 00:47:35 a field trial ago a society of any scale can be viewed as a super organism so that's kind of fundamental everything really really works from there we are together we 00:47:49 are not just individuals connected we are a whole society is a whole and it's a and it's a whole with the environment and it's wider you know 00:48:03 sphere so as we'll talk about today you know this even the idea of an individual is it's okay to talk about individuals it's fine but it's kind of like an arbitrary thing an 00:48:15 individual could be an individual cell or an individual person or an individual uh species or an individual ecosystem but it's all with all deeply embedded and enmeshed 00:48:28 entwined with the whole so uh uh a society can be viewed as a super organism

      First Proposition: Society (at every scale, and even the community scale) can be seen as a superorganism and the individual and society are entangled. This is analogous to the SRG adoption of the human INTERbeing concept, treating the individual as a gestalt of both individual and enmeshed cell of a larger social organ.

      In fact, the human organism can be seen from three different perspectives and levels of being:

      1. an aggregation of billions of cells and trillions of microbes, wherein consciousness can be regarded as an emergent property of a complex system of a population of microorganisms
      2. the 4E (Embodied, Enacted, Embedded, Extended) lived experience of consciousness
      3. as a cell in a larger social superorganism (SSO).
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