the trouble with that film is that maybe first of all no one who is an Evangelical Christian where I live is 00:06:00 actually going to watch that film second of all those guys already know in a way what the film is saying

far 00:28:27 from delivering Utopia

And then, of course, browsers are themselves being likened to operating systems. Walled gardens, with no efficiency to speak of, with very little freedom, with too much leverage from the browser vendors. A perfect exploitation machine for keeping you within itself, all while it will do anything to harvest information about your activities, so it can show you some ads as soon as it can. An operating system alright. Yeah, just relax and no harm will come to you.

Moreover, browsers are not the right way to be using web anyway. See my thought on this in the Data-Supplied Web article.

he only advantage of building something in a web browser is that you can view websites right in them. If your task is not to display a webpage, or build a website, if CSS+HTML is not the limit of your imagination, then there's no reason to be building complex shit in the web browser! I can see hitching a web browser ride as a ubiquitous cross-platform graphical backend (over WebGL) if you are willing to deal with all the overhead and impact on speed. But with the libraries like SDL and Skia (which browsers use), that seems kind of pointless.

chaque électron du cosmos possède son propre champ, et chaque photon de l'univers se trouve au même niveau.

si on habite à côté

Then Marx put Hegel's philosophy in terms of "materialism," which is to say that Marx despiritualized Hegel's work altogether. Again, this is in Marx' own terms. And this is now seen as the future revolutionary potential of Europe. Europeans may see this as revolutionary, but American Indians see it simply as still more of that same old European conflict between being and gaining. The intellectual roots of a new Marxist form of European imperialism lie in Marx'--and his followers'--links to the tradition of Newton, Hegel and the others.

The only possible opening for a statement of this kind is that I detest writing. The process itself epitomizes the European concept of "legitimate" thinking; what is written has an importance that is denied the spoken. My culture, the Lakota culture, has an oral tradition, so I ordinarily reject writing. It is one of the white world's ways of destroying the cultures of non-European peoples, the imposing of an abstraction over the spoken relationship of a people.

intragenerational justice

In the new collection, The Good It Promises, The Harm It Does, activists and scholars address the deeper problems that EA poses to social justice efforts. Even when EA is pursued with what appears to be integrity, it damages social movements by asserting that it has top-down answers to complex, local problems, and promises to fund grass-roots organizations only if they can prove that they are effective on EA’s terms.

Despite the liberating intentions of many of its advocates, EA is, irredeemably conservative.  It favors welfare-oriented interventions that increase countable measures of well-being and both neglects and diverts funds from social movements that address injustices and agitate for social change, particularly in marginalized communities both in the US and in the Global South.

By synthesizing knowledge around these questions, we aim to reveal the obstacles that still prevent the application of these important concepts at wide scale in the real world. Such insight also helps to identify ways to overcome the obstacles.

Idée de départ (Battle Royal) Idée avec casque VR Idée avec une projection interactive

ETAT DE L’ART

Call of duty Warzone

09-02

If, on the other hand, I were to show you a brain scan taken before I believed it was going to rain, and after, there is no one in the world who could have the faintest clue what ideas these pictures were illustrating.

Net Zero

Contemporary academia engages, more or less permanently, in self-critique on any and every front it can imagine. In a tech-centered world, language matters, voice and style matter, the study of eloquence matters, history matters, ethical systems matter. But the situation requires humanists to explain why they matter, not constantly undermine their own intellectual foundations. The humanities promise students a journey to an irrelevant, self-consuming future; then they wonder why their enrollments are collapsing. Is it any surprise that nearly half of humanities graduates regret their choice of major?

Now you get it, this is the goal: free economy through free currency.

In June, discussing Permacoin, I returned to the issue of economies of scale: increasing returns to scale (economies of scale) pose a fundamental problem for peer-to-peer networks that do gain significant participation. One necessary design goal for networks such as Bitcoin is that the protocol be incentive-compatible, or as Ittay Eyal and Emin Gun Sirer (ES) express it: the best strategy of a rational minority pool is to be honest, and a minority of colluding miners cannot earn disproportionate benefits by deviating from the protocol They show that the Bitcoin protocol was, and still is, not incentive-compatible. Even if the protocol were incentive-compatible, the implementation of each miner would, like almost all technologies, be subject to increasing returns to scale. Since then I've become convinced that this problem is indeed fundamental. The simplistic version of the problem is this: The income to a participant in a P2P network of this kind should be linear in their contribution of resources to the network. The costs a participant incurs by contributing resources to the network will be less than linear in their resource contribution, because of the economies of scale. Thus the proportional profit margin a participant obtains will increase with increasing resource contribution. Thus the effects described in Brian Arthur's Increasing Returns and Path Dependence in the Economy will apply, and the network will be dominated by a few, perhaps just one, large participant. The advantages of P2P networks arise from a diverse network of small, roughly equal resource contributors. Thus it seems that P2P networks which have the characteristics needed to succeed (by being widely adopted) also inevitably carry the seeds of their own failure (by becoming effectively centralized).

Software can’t single-handedly solve for the “completeness” of every contract, but it can help — and through token enabled ownership, it can help communities overcome the bootstrap problem to fostering innovation. 

But if we accept that contracts are simply decision logic — akin to computer programs, then contract theory gives us a framework for thinking about different types of smart contracts and crypto-enabled projects — and how they can scale (including governance of them).

Let’s start by identifying projects that are (mostly) “complete”. These projects aim to specify a system end-to-end, minimizing the need for subjective interpretation, renegotiation, and external governance. In software terminology, the goal of these systems is to be “correct by construction”. Bitcoin’s proof-of-work mining is one such system. Bitcoin’s completeness is a function of its verifiable computation — deterministic hashing algorithms plus hard-coded game-theoretic incentives. Together, these consistently drive the system towards the outcome of producing a correct chain, while minimizing the need for human interpretation or external decision-making.

What I learnt from Francesco Nachira and his interest in constructivism and theories of language and cognition is that decentralisation can never be just about decentralising infrastructures. One always needs to have a requisite strategy for decentralising institutions as well.So that’s why we always aimed at the decentralisation of economic and political power as the necessary condition of possibility that was needed to deliver on the true emancipatory potential of decentralising digital infrastructures. When I look at the promises made by the proponents of DAOs and NFTs, they seem to believe that technology itself would somehow do the job: once we code a DAO correctly, it will ensure a new institutional form and that form would have revolutionary effects, etc. This seems to me short-sighted and also very inward-looking.It’s not, of course, only about decentralising power. It’s also about creating new institutions to keep old power – which, by now, has taken on new forms – in check. Where are these new institutions when it comes to crypto and Web3? Everyone seems to believe that big tech platforms and Wall Street and Hollywood will just stand idle as they are being disrupted by “crypto.” Does this really sound plausible to anyone?

Well, first of all, I don’t see how Web3 – focused as it is on the creator economy and tokenisation – would allow us to deal with questions regarding infrastructural power and the industrial policy of the future… things like broadband, 5G, data centres, cloud computing, AI, quantum computing, microchips, the next generation of batteries. It’s not just the advertising business models of Web 2.0 that should concern us. What does Web3 offer us here? Not much. The Web3 discourse accepts today’s status quo as a fact and moves on to discuss all these other aspects.Most of the stuff about DeFi seems to me just a temporary phenomenon – the result of central banks’ inaction and delay in grasping the threats that come from leaving this industry unregulated. In this sense, China seems to be seeing through all the Web3 rhetoric and asking the right strategic questions, both in terms of controlling the whole stack, from batteries to AI, to establishing control over the FinTech sector in a way that would reduce risks to the country’s overall financial system. Europe, of course, doesn’t operate in the same political climate, so acting so resolutely about Web3 might not be an option (also for geopolitical reasons). It’s hard to imagine Chinese policymakers spending any time discussing Dogecoin.

This purely technical effort at decentralisation also falls short in thinking about the political and social institutions that are needed to take full advantage of this decentralisation. The big questions that I – and you – have been raising over the past decade, with regards to the political economy of data and infrastructures, of technological sovereignty, of the geopolitics of the stacks, all seem to have dropped the agenda completely. What is being “decentralised” is the ability to extract value and make money, incentivising even further the financialisation of social behaviours. Worse, it seems that people pushing the Web3 agenda have learned very little from the experiences of all the other movements, from free software to Indymedia to the rise of digital democratic cities, that did try to build a more decentralised and democratic digital sphere.

We will suggest that there isa reason why so many key Enlightenment thinkers insisted that theirideals of individual liberty and political equality were inspired byNative American sources and examples. Because it was true.

For Europeanaudiences, the indigenous critique would come as a shock to thesystem, revealing possibilities for human emancipation that, oncedisclosed, could hardly be ignored.

That, Pinker tells us, is the kind of dismal fate ordained for usby evolution. We have only escaped it by virtue of our willingness toplace ourselves under the common protection of nation states,courts of law and police forces; and also by embracing virtues ofreasoned debate and self-contro

you look at Rousseau he's writing two years later you know this is what everybody's discussing and the sort of social circles he's in so what does he do he synthesizes there's these two positions there's the evolutionist position and there's this sort of 00:53:31 indigenous critique possession and he does both so he comes up with the the first fusion well yes there was this primordial state where we were truly free and equal and that's cool but of 00:53:44 course then social evolution sets in and we lose it but you know someday we might get there again so basically by synthesizing these two opposed positions he essentially invents leftist discourse

It is also related to the EA movement in that, despite no official relationship between SFF and EA, despite the person who runs SFF not considering himself an Effective Altruist (Although he definitely believes, as I do, in being effective when being an altruist, and also in being effective when not being an altruist), despite SFF not being an EA organization, despite the words ‘altruist’ or ‘effective’ not appearing on the webpage, at least this round of the SFF process and its funds were largely captured by the EA ecosystem. EA reputations, relationships and framings had a large influence on the decisions made. A majority of the money given away was given to organizations with explicit EA branding in their application titles (I am including Lightcone@CFAR in this category). 

Whether or not they would consider themselves EAs as such, the other recommenders effectively thought largely Effective Altruist frameworks, and seemed broadly supportive of EA organizations and the EA ecosystem as a way to do good. One other member shared many of my broad (and often specific) concerns to a large extent, mostly the others did not. While the others were curious and willing to listen, there was some combination of insufficient bandwidth and insufficient communicative skill on our part, which meant that while we did get some messages of this type across on the margin and this did change people’s decisions in impactful ways, I think we mostly failed to get our central points across more broadly.

s is a common structure for national intermediaryorganizations active in the federal policy arena.

Tests of ideological purity have almost nothing to do with political reality.

The Edgerton Essays are named for Norman Rockwell’s famous 1943 painting, “Freedom of Speech.” Rockwell depicted Jim Edgerton, a farmer in their small town, rising to speak and being respectfully listened to by his neighbors. That respectful, democratic spirit is too often missing today, and what we’re hoping to cultivate with this series.

Recommendations DON'T use shifted PPMI with SVD. DON'T use SVD "correctly", i.e. without eigenvector weighting (performance drops 15 points compared to with eigenvalue weighting with (p = 0.5)). DO use PPMI and SVD with short contexts (window size of (2)). DO use many negative samples with SGNS. DO always use context distribution smoothing (raise unigram distribution to the power of (lpha = 0.75)) for all methods. DO use SGNS as a baseline (robust, fast and cheap to train). DO try adding context vectors in SGNS and GloVe.

Eduard Bernstein

some bullshittersbullshit because they are naı ̈ve, biased, or sloppyin their handling of statements. They do notrealize they are crafting or spreading bullshit.There is a primary need therefore to be alert tothe possibility of bullshit. While accepting itsubiquity, one must avoid becoming so accustomedto bullshit as to be indifferent to its presence. Inother words, it is necessary to develop a healthycynicism about the possibility of bullshit.

trois enfants scolarisés âgés de 12 ans.

dans 16 écoles élémentaires et  10 écoles secondaires de l’état d’Iowa.

les enfants avec autisme inclus dans les écoles, de 5-9 ans et de 12-14 ans.

Dans un premier temps, ils ont été enregistrés dans leurs classes pendant trois situations de vie (jeu, repas, hygiène) et dans un second temps, chacun a bénéficié de l’usage du programme pendant 6 sessions.

Cinq enfants de 7 à 12 ans ont participé à l’étude

En effet, les neurosciences et les recherches en psychologie montrent que l’enfant est capable de se forger ses propres opinions dès son plus jeune âge,

What is it for?Mainly to make us think. But also raising awareness, exposing assumptions, provoking action, sparking debate, even entertaining in an intellectual sort of way, like literature or film.

Если постоянно принимать критику текста на себя, то так и умереть можно

Ainsi, grâce aux activités technocréatives de type participatif, les élèves ont le potentiel de développer des compétences bien adaptées au 21e siècle. À commencer par la pensée critique et la pensée informatique jusqu’à la résolution cocréative de problèmes complexes.

Nous devrions faire preuve de la même ouverture envers les digisexuels. À mesure que les technologies sexuelles immersives se répandent plus largement, nous devrions les aborder, ainsi que leurs utilisateurs, avec un esprit ouvert.

Nous croyons qu’au cours des décennies à venir, à mesure que ces technologies deviendront plus sophistiquées et plus répandues, il y aura un nombre croissant de personnes qui choisiront de rechercher des activités et des partenaires sexuels entièrement auprès d’agents artificiels ou dans des environnements virtuels.

À mesure que ces technologies se développent, elles permettront des expériences sexuelles que plusieurs personnes trouveront aussi satisfaisantes, ou sinon plus dans certains cas, que celles avec des partenaires humains.

que le monde réel ne pourrait jamais réaliser

Chapman describes the inductive approach as a gathering of facts and taking an inventory of visual qualities in a work. After thoroughly taking in the visual elements, the relationships among these visual elements must be compiled into a summary ofthe impressions that “captures the essence of what we have seen” (p. 80). Chapman also warns against premature judgment and emotional reactions. Only after one has described each part of the work, analyzed the relationship among parts, interpreted these relationships, and summarized the recurrent ideas, can one move onto the judgment by citing the information gathered before the judgment stage.

develop constructive approachesto critique (formative, peer-to-peer, self-reflective, summative) that are supportive in intent and that offer alternative points of view.” (AI.18). By Art II: Intermediate, students will “use constructive critical approaches to critique (formative, peer-to-peer, self-reflective, summative).

1) interpret, reflect on, and evaluate the characteristics, purposes, and merits of personal work and the work of others and 2) identify, analyze, and apply criteria for making visual aesthetic judgments of personal work and the work of others.”

Peer critique in the secondary art classroom:Strategies for best practices

Artwork Critique Form

Empathic critique is collaboration, not competition. Empathic class critique in studio art is not a debate session. It is a hunt for visual effects, meaning, purpose, and new ideas. All participants are acting in their own best interest by being their naturally helpful selves. Competition is replaced by mutual discovery.

I give some display guidelines for them to follow so the presentation looks good and work can be seen easily by all participants. Students who are not finished might use the time to keep working to finish. It is sometimes found that students without work on display are not as interested and they are more apt to offer negative comments. 

Successful Art Class Critique

Walter Benjamin,

. Most of these programs are not difficult to use and provide the basis for wide-ranging experimentation by students and teachers alike.

On the other hand, machine reading may reveal patterns overlooked in close reading

keyword searches exhaust the repertoire of machine reading and that the gap between analy-sis and interpretation yawns so wide as to form an unbridgeable chasm rather than a dynamic interaction.

which implies that drawing conclusions from machine analysis is a mechanical exercise devoid of creativity, insight, or literary value.

The scientific research is valuable and should not be ignored, but our experiences are also valuable and can tell us a great deal about the advantages and disadvantages of hyperreading compared with close reading, as well as the long-term effects of engaging in either or both of these reading strategies

, the example illustrates the unsurprising fact that read-ing someone else’s synthesis does not give as detailed or precise a picture as reading the primary sources themselves.

how valid is this conclusion?

they fail to measure how much digital reading is going on or its effects on reading abilities

We may hate and fear the death of a loved one, and do whatever we can to prevent it, while also recognizing “that a mortal life is the only life in which the people one loves could actually be.” This tension is, says Nussbaum, “part of the best human life” (Nussbaum 1990: 381).

Burns (2015) builds on this to investigate how within digital humanitarianism discourses, big data produce and perform subjects ‘in need’ (individuals or com-munities affected by crises) and a humanitarian ‘saviour’ community that, in turn, seeks answers through big data

Crises are often not a crisis of information. It is often not a lack of data or capacity to analyse it that prevents ‘us’ from pre-venting disasters or responding effectively. Risk management fails because there is a lack of a relational sense of responsibility. But this does not have to be the case. Technologies that are designed to support collaboration, such as what Jasanoff (2007) terms ‘technologies of humility’, can be better explored to find ways of framing data and correlations that elicit a greater sense of relational responsibility and commitment.

In some ways this constitutes the production of ‘liquid resilience’ – a deflection of risk to the individuals and communities affected which moves us from the idea of an all-powerful and knowing state to that of a ‘plethora of partial projects and initiatives that are seeking to harness ICTs in the service of better knowing and governing individuals and populations’ (Ruppert 2012: 118)

Indeed, as Chandler (2015: 9) also argues, crowdsourcing of big data does not equate to a democratisation of risk assessment or risk governance:

ut Burns finds that humanitarian staff often describe the local communities and ‘crowds’ as the ‘eyes, ears and sensors’ of UN staff, which does not index a genuine collaborative relationship. He states: ‘In all these cases, the discourse talks of putting local people “in the driving seat” when in reality the direction of the journey has already been decided’ (Burns 2015: 48). Burns (2015: 42) also notes that this leads to a transformation of social responsibility into individual responsibility.Neoliberalism’s promotion of free market norms is therefore much more than the simple ideology of free market economics. It is a specific form of social rule that institutionalises a rationality of competition, enterprise indi-vidualised responsibility. Although the state ‘steps back’ and encourages the free conduct of individuals, this is achieved through active intervention into civil society and the opening up of new areas to the logic of private enter-prise and individual initiative. This is the logic behind the rise of resilience

Feminist research practices are distinguished by the joining of rigorous critique with acommitment to transformative engagement

The MVPs are evaluated in terms of the current ways in which they are being used; they are not being evaluated as (prospective) designs. Certainly these platforms are not finished products; there is a clear sense that they remain in-process; ever-frequent updates and even complete pivots will be made. In this sense, prototyping is no longer a stage within design, but the only outcome of design. Without forethought, prior evaluation, whether against a strong vision, or of consequential risk, is this still design? Is designing as foreseeing disappearing beneath permanent iteration?

Prepare some inviting questions.

Plus qu’une vérification des informations, la multiplication des fakes appelle un travail d’éditorialisation, qui recontextualise les contenus partagés en explicitant les logiques transactionnelles[+] NoteVoir les travaux de Manuel ZACKLAD, notamment Transactions communicationnelles symboliques et communauté d'action : réflexions préliminaires , colloque de Cerisy "Connaissance Activité Organisation », 2003 ou « La théorie des transactions intellectuelles : une approche gestionnaire et cognitive pour le traitement du COS », Intellectica, Paris, ARCo,2000/1, 30, pp. 195-222. [9] qui les motivent. Cela suppose non seulement de reconnaître la multiplicité des points de vue, mais aussi leur mobilité dans l’espace et le temps en tant que productions sociales situées, le vrai n’étant que le frottement continu des informations et des contre-informatio

been to emphasize Austen’s overlooked expansive subtexts and allu-sions, her wide, even global appeal and relevance.

Not all cards are created equal, even if you can get one – and not everyone can.

One challenge is whether – or how – this conversation becomes generative of traditional scholarship, such as a more linear, peer-reviewed article.

But I have emphasized many times that ”modernism” carries with it another idea, that of emancipation from some stagnant, archaic and stifling past, so that ”modern” is always a way to orient action according to an arrow of time that distinguishes the past from the future. An essential component of the concept of modernity is the idea of a future toward which we travel after a radical rupture with the past.

P(B|E) = P(B) X P(E|B) / P(E), with P standing for probability, B for belief and E for evidence. P(B) is the probability that B is true, and P(E) is the probability that E is true. P(B|E) means the probability of B if E is true, and P(E|B) is the probability of E if B is true.

The probability that a belief is true given new evidence equals the probability that the belief is true regardless of that evidence times the probability that the evidence is true given that the belief is true divided by the probability that the evidence is true regardless of whether the belief is true. Got that?

Initial belief plus new evidence = new and improved belief.

In these settings, learning is a side effect of creative production, collaboration, and community organizing, not the explicit purpose of the activity.

Here’s what the Finns, who don’t begin formal reading instruction until around age 7, have to say about preparing preschoolers to read: “The basis for the beginnings of literacy is that children have heard and listened … They have spoken and been spoken to, people have discussed [things] with them … They have asked questions and received answers.”

HELEN

Critical thinking disavows its own inventiveness as much as possible.

The Data Life Cycle: An Overview The data life cycle has eight components: Plan : description of the data that will be compiled, and how the data will be managed and made accessible throughout its lifetime Collect : observations are made either by hand or with sensors or other instruments and the data are placed a into digital form Assure : the quality of the data are assured through checks and inspections Describe : data are accurately and thoroughly described using the appropriate metadata standards Preserve : data are submitted to an appropriate long-term archive (i.e. data center ) Discover : potentially useful data are located and obtained, along with the relevant information about the data ( metadata ) Integrate : data from disparate sources are combined to form one homogeneous set of data that can be readily analyzed Analyze : data are analyzed

collect -> analyze -> publish

ask someone -> receive data in email -> analyze -> cite -> publish -> tenure

An effective data management program would enable a user 20 years or longer in the future to discover , access , understand, and use particular data [ 3 ]. This primer summarizes the elements of a data management program that would satisfy this 20-year rule and are necessary to prevent data entropy .

data entropy Normal degradation in information content associated with data and metadata over time (paraphrased from [ 2 ]).

A major problem is that this possibility of exploring a network is often lost when it is published. The rich experience of interacting with the network within Gephi is converted to a pdf or png format,

Nor is it without advantage, indeed, that inelegant and faulty speeches, yet such as many, from depravity of taste, would admire, should be read before boys and that it should be shown how many expressions in them are inappropriate, obscure, tumid, low, mean, affected, or effeminate

Indeed no one may rely on the honesty of his life as a guarantee that he will be able to live securely in Athens; for the men who have chosen to neglect what is their own and to plot against what belongs to others do not keep their hands off citizens who live soberly and bring before you only those who do evil; on the contrary, they advertise their powers in their attacks upon men who are entirely innocent, and so get more money from those who are clearly guilty.