“counterfactual” state

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

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

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

a Kantian stance (categorical imperative)

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

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

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

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

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

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

Cassandra tendenc

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

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

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

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

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

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

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

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

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

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

The Philosophy of Intellectual Property

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

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

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

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

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

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

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

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

the study of philosophy too far

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