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  1. Last 7 days
    1. Principle (Observables). States for which the value of an observable can becharacterized by a well-defined number are the states that are eigenvectors forthe corresponding self-adjoint operator. The value of the observable in such astate will be a real number, the eigenvalue of the operator.

      What does he mean precisely by "principle"?

    1. If you aren’t visibly producing, you aren’t worthy. In this context, taking time to lie dormant feels greedy, even wasteful.


  2. Jan 2023
    1. Beware the person, party, or project that claims to be the incarnation of the common good. The common good is imminent within the polis in all its possibility, but it is never the embodiment of any one version of the polis. That way of thinking, always tempting, often deployed, never ends well. The common good is not something extra added on to what other practices of right recognition provide for a society. Instead, the common good shifts the frame and changes the subject of political life from the declarative as is to the subjunctive as if—the corrected fullness of equality, justice, and interdependent mutuality that are already but not yet.

      !- comment : Deep Humanity multi-meaningverse / situatedness and perspectival knowing - One perspective cannot rule all - By definition, an individual is one person, as soon as there are two, there are at least two perspectives - We are the entanglement of the similar and the different; if we did not share fundamental human traits, we could not communicate, and yet, being nurtured in unique lifeworlds, we are so distinct - the intersection of these two opposing qualities is the inherent contradiction of our human nature

    1. Friedrich Schiller had already argued in 1795 that it was precisely in play that we find the origins of self-consciousness, and hence freedom, and hence morality. “Man plays only when he is in the full sense of the word a man,” Schiller wrote in his On the Aesthetic Education of Man, “and he is only wholly a Man when he is playing.”
    1. what are the things you've done or you're doing now that your 10 year old 00:10:51 self will be so happy for but if he was in front of you right now he'd just be hugging you and high fiving you nonstop the things you're doing that he will appreciate in ten years and then what are a few things that he's 00:11:04 gonna say man i really wish you wouldn't do that right now

      !- Gedanken : future self question to present self

    1. you have to 00:07:05 make that decision for yourself right and yet somehow we also have to transform society well i i think that that's it that's maybe the most 00:07:18 important the single most important thing that buddhi buddhism has to offer which is the ecosatur path frankly or sorry not not just regards ecology but let's call it the the bodhisattva path 00:07:31 or the new bodhisattva path that that what's what's so wonderful about that path is one has a double or dual practice you know we we continue to work on our own transformation but we know that 00:07:44 that's in itself insufficient it's still at a certain point that can actually reinforce the the root delusion of separation that my well-being is separate from yours and other people 00:07:56 so you know we also are engaged out in the world and and what i think one of the really important things about that i think is the way those two reinforce each other that um 00:08:10 it's not simply that they go well together but that if you are working and transforming yourself by being engaged in the world it's helping to overcome our kind of deeply rooted self-preoccupied habits so 00:08:23 i think that that's really important in fact given the kind of very critical situation we face right now may be the most important thing of all that buddhism has to offer

      !- work on self : entangle with work on others - Loy acknowledges the fact that one cannot truly work on the self in isolation, - lest it actually increase the root separation that is the cause of the problem we have - working on breaking the illusion of the self-concept is also working on clearly seeing our entanglement with the other

    1. i'll be talking to you for four weeks 00:06:02 um about what i call losing yourself that is really understanding the idea of no self of selflessness not in the moral sense specifically though that will get there but not having a self 00:06:14 and of what it is to exist as a person uh without a self and i'll be doing this um from a variety of perspectives and one of the things that might make this 00:06:27 set of talks different from a lot of the talks that the barry center supports is that it won't be specifically or uniquely buddhist doctrine i will be relying on a lot of 00:06:40 buddhist arguments because i do that but also addressing a lot of western arguments in western literature and i won't be interested in doing a lot of textual work in fact i won't do any textual work at all even though i love doing that this will be really about the 00:06:53 idea about really how to understand the idea of not having a self and the idea and how to understand what it is to be a person so i'll draw on buddhist ideas and non-buddhist ideas on western ideas 00:07:07 but i won't be specifically giving a course in the history of buddhist thought about no-self nor will i be talking about practice this will be a very theoretical um set of lectures um but i think what i have to say will 00:07:20 be relevant um to those who are coming here in order to enrich their practice but i won't be specifically talking about that um most of what i'm doing will be based on a book that is 00:07:33 now in press called losing yourself how to be a person without a self

      !- theme of talk : losing yourself, How to be a Person without a Self - what it is to exist as a person without a self - based on the research in his book: Losing yourself: How to be a person without a self

      !- Jay Garfield : Comment - This work is in the same direction as the following authors: - Physicist Tom Murphy: civilization and the program of control as the root structural problem of our polycrisis https://hyp.is/go?url=http%3A%2F%2Fdocdrop.org%2Fvideo%2Ff6yFrh1X6DI%2F&group=world<br /> - Glenn Albrecht & Gavin Van Horn: Replacing the Anthropocene with the Symbiocene https://hyp.is/go?url=https%3A%2F%2Fhumansandnature.org%2Fexiting-the-anthropocene-and-entering-the-symbiocene%2F&group=world - Buddhist scholar David Loy: On the Emptiness at the heart of the human being that cannot be filled by consumerism & materialism https://hyp.is/go?url=http%3A%2F%2Fdocdrop.org%2Fvideo%2F1Gq4HhUIDDk%2F&group=world - Korean / German philosopher Byung-Chul Han: The Burnout Society https://hyp.is/go?url=http%3A%2F%2Fdocdrop.org%2Fvideo%2FbNkDeUApreo%2F&group=world

    2. by self-alienation what i mean um 01:25:35 is our being in profound confusion about who and what we are about having an idea of what we are that is totally at odds with our actual mode 01:25:48 of existence or nature that's what i mean so i'm alienated from myself when i think that i'm one thing but i'm really something else and these are various ways 01:26:01 of understanding the content of that self-alienation i think that i am toto generally different from the objects of my experience that there's me as pure subject that's one 01:26:14 kind of thing and there's that all of that stuff including all of you folks my computer screen that i'm looking at now my dog lying right next to me all of those things are merely object and i'm subject 01:26:28 so i think of myself as pure subject is like the eye in the visual field i know that that's not what i am i know that i'm an embedded embodied being in a network of dependent origination but i 01:26:40 don't experience myself that way that's a dimension of self-alienation i think of myself as a being that i know immediately that i know my sensations 01:26:52 just by having them i know what i think just by thinking it i know what my emotions are just by experiencing them and that none of that introspective experience none of that awareness is 01:27:04 mediated by anything and that's stupid because i know that the only way that i can know myself is through an introspective activity and that introspection is conceptually laden and that i can be self-deceived and that 01:27:18 my psychiatrist might know me much better than i know myself that my wife knows me better than i know myself and that my dog knows me better than i know myself so i know that i don't have that immediate awareness but i think of 01:27:29 myself as having it that's another dimension of self-alienation i think of myself as a free agent who can act in a way that's totally uncaused just by doing things because i will them 01:27:43 that i've got this free will that is unconstrained by causality i know that that's crazy i know that i'm a biological organism and that everything i do is caused by previous causes and conditions 01:27:55 but i don't experience myself that way that's another dimension of self-alienation i know that i am a plurality that i've got a brain with lots of different centers of activity lots of different 01:28:07 kinds of cognition happening at the same time of which i'm totally unaware visual processing auditory processing language processing emotions that are subliminal and so forth 01:28:18 sensations that i barely register i know that there's inner complexity but i experience it as a subject of unity that's another dimension of self-alienation all of these are ways that we fail to 01:28:31 know ourselves and all of them cascade from the illusion that we ourselves

      !- explanation : self alienation - the model by which we navigate reality is at odds with the actual mode of existence - I feel I am different than the objects of my experience - The subject does not mix with the objects

    3. we're telling ourselves hey no elephant in my house nothing to worry about whereas the self that we really think we have is that self which is always 01:16:36 subject never object always agent never patient that self that is the enjoyer that stands opposed to the world and experiences it that acts on the world 01:16:49 the self that has a mind and has a body but is not itself a mind or a body that's the serpent and chandra kerdi thinks that if we don't pay attention to that serpent if we don't understand what 01:17:02 it is we believe ourselves to be in our heart of hearts we will never succeed in dispelling the illusion and hume also is trying to identify here 01:17:14 the serpent and he's identifying it as the idea that the word self even means anything

      !- Chandrakurti : don't fool yourself about the elephant - keep your eye focused on the serpent - the actual FEELING and BELIEF that you are what experiences the mind and body, that you are the subject that witnesses all objects - this is the REAL sign that you are attached to the serpent, still caught in the self illusion. --This is the subtle self deception that is extremely difficult to overcome, the innate self illusion that comes from a lifetime of affective conditioning - to upright this innate self-illusion requires monumental effort - actions speak louder than words! - Hume is in essence saying the same thing as Chandrakurti

    4. self-alienation that is if i think that i'm a self but i'm really a person that i really don't know who i am just as if i thought that a dollar had 01:02:13 its value intrinsically in the value of the paper and the ink i wouldn't understand anything about finance currency or purchases

      Second consequence : self alienation self

    5. self-centeredness once i think that i'm a self then i think that i've got a very different relation to me than i have to anybody else that is the relation of 01:01:46 identity and i think that i occupy a very special place in the moral universe namely the center of it where i have a very special concern for me and only an indirect concern for others

      !- first consequence : self centeredness

    6. the self is like that the self is like thinking that there's 01:01:22 something that is really underlying the chariot or underlying the dollar that gives it its value and there are some very nasty consequences of the self-illusion of taking ourselves to be 01:01:34 selves

      !- consequences of : solidifying self illusion

    7. we can understand the fact that we exist conventionally um but as 00:53:05 neither the same nor different from the various constituents that we have that we can lack any core or self but still have a perfectly good existence just like chariots do and that that kind 00:53:17 of existence is enough to account for our existence through time without positing a persistent self or a soul that is strung along through all of those moments

      !- existence : without a self - we can exist through time, just like the chariot or the flame, without needing to impute an unchanging self to exist in every moment - later on in the talk, Jay uses example of money in the same way

    8. ernest becker has made a lot of is offered the same kind of argument which he calls terror management theory um shanti deva rather in the beginning of how to awaken uh how to lead an awakened 00:36:00 life talks about how terrified we are of death how terrified we are of being nothing how terrified we are what's going to happen after death becker doc talks about the same thing and shantideva 00:36:13 argues that in order to save ourselves from that terror what we do is we try to pause it make permanent and self safeguard this self becker does the same thing says we tend to reify ourselves as 00:36:24 a ball work um against terror to somehow manage our terror and but in any case self does seem the self illusion i think i think that idea is quite right by the way that the fear of death which is 00:36:36 deeply wired into us causes us to posit that self causes us to say hey maybe it can live forever maybe it can be reborn life after life after life maybe it can go to heaven things like that 00:36:48 but i also think the idea that affect is deeply related to our sense of self is really there shanti deva makes this point as well as does david hume um shanti deva uh points out that here's when you really decide you've got a self 00:37:02 it's when somebody insults you or hurts you right so somebody says garfield you idiot an and i immediately said wait a minute i'm a whole lot better than that how dare you talk to me like that i don't feel like my body's been 00:37:13 insulted i don't feel like my mind has been insulted i don't feel like my perceptions or sensations have been insulted i feel like i the thing that's got those things has been insulted and i want revenge at that point so that kind 00:37:27 of effect there or if you do something really cool like win the olympic gold medal in 100 meter sprint like i would love to do um with usain bolt's body um then you think when you're really proud of what you've done the pride 00:37:39 attaches not to my body not to my mind but to me so this idea that affect really brings up that sense of self i think is really important uh hume uh makes the same point in his treatise of human nature for those of 00:37:52 you who want to see this done in western philosophy he thinks that it's pride and shame that really bring up the idea of the self you know i mean when i'm ashamed of something that i'm done that i've done i'm not ashamed of my hand 00:38:04 that wrote badly i'm ashamed of me for having bad penmanship if i didn't give to a beggar i'm not ashamed that my mind did something wrong i'm ashamed that i did i was tight-fisted um and so the 00:38:16 idea that these and these aspects bring up the idea of self i think is very powerful and of course anger as i said earlier is another big one all of these involve egocentric attachment so it's when we're attached to things in a way that really fronts 00:38:29 our ego as the possessor then we find that we're positing that self and so this finishes the first of the three things i wanted to do this evening first was to convince you that you really do think yourself to explain what 00:38:42 that self is and to give some idea of why i think that you have why i think that you think that you have a self um no matter how much you might reject that idea on reflection

      !- intrinsic fear of death : strong role in creation of a self illusion -Ernest Becker, David Hume, Shanti Devi all regard death as a major reason we create the self illusion - Becker cliams we reify the self as a bulwark against the terror of death - the fear of death is deeply wired in us - the story of a self allows it to posit a symbolic form of eternal life, hence resulting in immortality projects - we know we have fallen under the spell of the illusion of self when we can be insulted, when we get angry, when we feel shame - it is these affects which establish a self, hence why the self imputation is so strong and difficult to dislodge

    9. son kappa who i mentioned earlier identifies in his great book on the essence of hermenetics two different 00:33:57 kinds of self-grasping two different attitudes that you might have towards yourself he calls them innate self-grasping and self-grasping due to bad philosophy um 00:34:08 and son kappa argues there that philosophical self-grasping is really an attempt to make really good intellectual sense out of a deep illusion you can imagine 00:34:21 that as somebody saying gosh what i'm going to figure out is how drawing arrowheads on lines makes one line longer and one another line shorter right that's a dumb idea right but you can imagine people trying to do that or 00:34:33 somebody's saying i wonder how deep the water is in that mirage over there that's what sankampa thinks we're doing when we're really philosophically arguing that there's a self we're trying to make coherent and atavistic primitive 00:34:46 illusion but there's also that innate self-grasping that gives rise to that illusion it's on campuses it's actually really easy to get rid of philosophical self-grasping philosophical 00:34:58 self-grasping arises from bad philosophy and you can cure it by doing good philosophy so by the end of these four lectures you'll never believe in a philosophical argument for the self i'm sure of that but innate self-grasping he 00:35:10 thinks requires very long time of practice to try to effectively rewire the way that we understand the world

      !- Tsongkapa : Innate vs philosophical self grasping - philosophical self-grasping is intellectual and can be mitigated by better philosophical argument - innate self-grasping is very difficult and comes from deep conditioning that wires our way of behaving in the world a certain habitual way - it takes great effort to rewire ourselves from innate self grasping

    10. there is a difference between the 00:33:06 serpent and the elephant and that we do atavistically think that we are something other than our minds and bodies and i think that the serpent is real that is the serpent is the illusion illusory self that we need to get rid of 00:33:19 and so even if it's crazy to think that we are such a thing and when we say it out loud it sounds stupid and incoherent that doesn't stop us from believing it because we are stupid incoherent kinds 00:33:31 of beings wired for stupidity and incoherence with the task of somehow trying to unwire ourselves into something approaching inside

      !- defining the challenge : we are stupid, incoherent kinds of beings who are swayed by the illusion

    11. now i want to introduce you to my favorite 00:24:20 illusion which is going to be important because i'm going to use it as a model for everything that we're going to talk about later when we talk about the self and that's the mueller liar illusion so here we have two lines with little arrowheads and 00:24:33 those two lines those two parallel lines are exactly the same length as one another you can sort of line them up visually and see that um but the arrowheads on each side make the 00:24:44 top line look much larger than the bottom line and the amazing thing about the mueller liar illusion one of the reasons i like it is a it's really easy to draw and b um even if you know that it's an 00:24:56 illusion you're totally sucked into it so um and i'm just always amazed by that right you can just draw this illusion for somebody draw the parallel lines the same length they see that draw the 00:25:08 arrowheads and all of a sudden the lines change in apparent length and i use this because it um it illustrates an important thing about an illusion and this is something that we find again from india as a definition of 00:25:21 an illusion an illusion is something that exists in one way but appears to us in a different way or for being very technical we would say something whose mode of existence and mode of appearance 00:25:33 are discordant but that is just atrociously technical and sensibilitic um so these two lines exist as equally long but they appear to be of 00:25:45 unequal lengths and that would that's what makes them an illusion a mirage exists as a refraction pattern of light but appears to be water so whenever we get that difference between a mode of appearance and a mode of existence we 00:25:59 have an example of illusion and i say that because i want to argue that the self is an illusion that we exist in one way that is as persons but we appear to exist as selves and so we have to come to understand 00:26:11 that illusion in order to begin dispelling it

      !- comparision : Muller-Lyer Illusion and Illusion of Self - Muller-Lyer illusion: lines are same length but due to arrow heads, they appear of different length - an illusion is when something's mode of existence is discordant with its mode of appearance - self is also an illusion compared to person

    12. the important thing to point out is that when we think of the self this way the self isn't my body or my mind i don't take my body to be myself and 00:17:39 we're going to see that in a moment but i think of the self the target of this analysis the snake in the wall as the thing that has a body the thing that has a mind and of course if we were 00:17:50 operating in india and taking a doctrine of reincarnation or rebirth for granted we would think of it as the thing that in different lives appropriates different bodies and minds um and 00:18:02 but remains the same through those lives but if we're not in a kind of reincarnation and rebirth kind of mood um then we might think that it's just the thing that endures through our entire life while everything else 00:18:15 changes that is um the thing that was me when i was an itty-bitty baby when i was a young handsome guy when now that i'm an old guy um that it's there's something continuous there and we think of that as 00:18:28 the self

      !- different ways to think of : the self - the thing that has the mind or the body - the thing that endures through life while everything else changes, it was me as a baby, a child, a young man, an old man, etc.

    13. snake is this self the atman as we say in sanskrit it's not my body it's not my mind it's the thing that has the body and the mind in 00:16:36 sanskrit literature um we think of that as the subject of all of our experience that's never object the knower that's never known the witness that stands outside the world and sees the world the 00:16:48 agent that acts on the world the enjoyer of experiences and lest you think that's antique sanskrit anybody who's read kant will recognize this as the transcendental subject of the first 00:17:00 critique the free transcendental agent of the second critique or the completely free aesthetic subject of the third critique so you don't have to be indian to think that there's an atman you can be prussian as well

      !- snake : what is the real self? - it is the subject of all experience that is never the object - it is the knower, but is never the known - it is the witness that stands outside the world - it is Kant's transcendental agent of the first and second critique, subject of the third critique

    14. tells a great story says there's this guy um who is pretty sure he's got a snake in the wall of his house and in india um 00:14:13 that's still a problem and it was a much bigger problem back in the 7th century that snakes especially crates but also cobras would in order to get warm take up residence in the nooks and crannies of the stone wall of a house so this guy 00:14:26 is afraid that he's got a snake in the wall of his house and he's in order to dispel his own fear he walks around the house convincing himself that there's no elephant there and chandra charity says wouldn't this 00:14:40 guy be a public laughingstock who tries to assuage his fear of the snake by convincing himself that there's no elephant and what's the point of this weird story 00:14:52 you might ask well the moral of the story is this the snake is the self it's the self that you really do john vacardi thinks believe that you have and 00:15:05 the elephant is all of the things you might convince yourself that you don't have or that the self isn't um in order to really convince yourself that you're a really cool no self person so you might say hey i know my body's not a 00:15:18 self i've really got no self down pat or i know my mind isn't the self i've got myself myself i've got myself really on the right track here or all of these things and chandra kiriti thinks that a lot of the time when we think that we're refuting 00:15:32 the idea of a self we're actually refuting something else and so that the first important thing to do is to identify what that thing is that is the target of 00:15:43 our critical inquiry

      !- Explanation : Snake and Elephant story from Chandrakirti - the snake represents the self - and the elephant represents what we impute the self to be - All those things we refute (the elephant) are actually not the self at all:

  3. Dec 2022
    1. in the third section we're going to focus on the ethical implications of all of this because i think that's really important that's why we do this and then in the fourth part we'll be 00:10:51 talking about what life looks like as a person as opposed to a self and why we should take all of this very seriously

      !- third session : ethical implications of a person without a self !- fourth session :what is the experience of life like when you are a person without a self?

    1. Although some of them took a lot of time to create (I literally wrote whole book summaries for a while), their value was negligible in hindsight.

      What was the purpose of these summaries? Were they of areas which weren't readily apparent in hindsight? Often most people's long summaries are really just encapsulalizations of what is apparent from the book jacket. Why bother with this? If they're just summaries of the obvious, then they're usually useless for review specifically because they're obvious. This is must make-work.

      You want to pull out the specific hard-core insights that weren't obvious to you from the jump.

      Most self-help books can be motivating while reading them and the motivation can be helpful, but generally they will only contain one or two useful ideas

    1. If my interpretation of the Retrieval quadrant is correct, it will become much more difficult to be an average, or even above average, writer. Only the best will flourish. Perhaps we will see a rise in neo-generalists.

      This is probably true of average or poor software engineers given that GPT-3 can produce pretty reasonable code snippets

    1. If I were asked to condense the whole of the present century into one mental picture I would pick a familiar everyday sight: a man in a motor car, driving along a concrete highway to some unknown destination … I think that the 20th century reaches almost its purest expression on the highway. Here we see, all too clearly, the speed and violence of our age, its strange love affair with the machine and, conceivably, with its own death and destruction.

      Cars weirdly coffin-shaped; thinking about the death of distance, the impatience between points, and the necessity to kill intervening 'dead' time spent in transit

    1. For most Americans, poverty is seen as an individualized conditionthat exclusively affects those individuals, their families, and perhaps theirneighborhoods. Rarely do we conceptualize a stranger’s poverty as having adirect or indirect effect on our own well-being.

      The Golden Rule not only benefits your neighbor, but you as well.

    2. Alexis de Tocqueville referred to this in his 1840 treatise on America as self-interest properly understood. In fact, the full title of the chapter from his book,Democracy in America, is, “How the Americans Combat Individualism by theDoctrine of Self-Interest Properly Understood.” His basic premise was that“one sees that by serving his fellows, man serves himself and that doing good isto his private advantage.”6
    1. I often think back to MySpace’s downfall. In 2007, I penned a controversial blog post noting a division that was forming as teenagers self-segregated based on race and class in the US, splitting themselves between Facebook and MySpace. A few years later, I noted the role of the news media in this division, highlighting how media coverage about MySpace as scary, dangerous, and full of pedophiles (regardless of empirical evidence) helped make this division possible. The news media played a role in delegitimizing MySpace (aided and abetted by a team at Facebook, which was directly benefiting from this delegitimization work).

      danah boyd argued in two separate pieces that teenagers self-segregated between MySpace and Facebook based on race and class and that the news media coverage of social media created fear, uncertainty, and doubt which fueled the split.


    2. engineers will get tired, mistakes will happen, and maintenance will get kicked down the road. Teams need buffer as much as systems do.
    1. My freely downloadable Beginning Mathematical Logic is a Study Guide, suggesting introductory readings beginning at sub-Masters level. Take a look at the main introductory suggestions on First-Order Logic, Computability, Set Theory as useful preparation. Tackling mid-level books will help develop your appreciation of mathematical approaches to logic.

      This is a reference to a great book "Beginning Mathematical Logic: A Study Guide [18 Feb 2022]" by Peter Smith on "Teach Yourself Logic A Study Guide (and other Book Notes)". The document itself is called "LogicStudyGuide.pdf".

      It focuses on mathematical logic and can be a gateway into understanding Gödel's incompleteness theorems.

      I found this some time ago when looking for a way to grasp the difference between first-order and second-order logics. I recall enjoying his style of writing and his commentary on the books he refers to. Both recollections still remain true after rereading some of it.

      It both serves as an intro to and recommended reading list for the following: - classical logics - first- & second-order - modal logics - model theory<br /> - non-classical logics - intuitionistic - relevant - free - plural - arithmetic, computability, and incompleteness - set theory (naïve and less naïve) - proof theory - algebras for logic - Boolean - Heyting/pseudo-Boolean - higher-order logics - type theory - homotopy type theory

  4. Nov 2022
    1. Mash duplicates any sub-Hashes that you add to it and wraps them in a Mash. This allows for infinite chaining of nested Hashes within a Mash without modifying the object(s) that are passed into the Mash. When you subclass Mash, the subclass wraps any sub-Hashes in its own class. This preserves any extensions that you mixed into the Mash subclass and allows them to work within the sub-Hashes, in addition to the main containing Mash.
    2. Value coercions, on the other hand, will coerce values based on the type of the value being inserted. This is useful if you are trying to build a Hash-like class that is self-propagating.
    1. locally-based staff and carries out its programs in conjunction with local partners. Teams of international instructors and volunteers support the programs through projects year-round.

      So many good features in your project!

      Employing local staff that know the setting and can be role models for the kids.

      Supporting mentoring by volunteers to scale.

      Working with bodies to get a visceral experience that change is possible.

      Mentoring in groups to build a community.

      Spotlighting diversity and building bridges beyond the local community.

      Some related resources: Ballet dancer from Kibera

      Fighting poverty and gang violence in Rio's favelas with ballet

    1. I only know a handful of people directly making money from blogging (via ads, subscriptions etc) but I know many more who: Got a better career because of blogging (new job, better pay etc) Negotiated better contracts (e.g. with a publisher or platform) because they had “an audience” Sold their own courses / ebooks / books / merchandise / music Blogging is this kind of engine that opens up economic opportunity and advantage. Being visible in the networked economy has real value.

      Making money from blogging isn't just about selling ads or subscriptions a direct thing. It can be indirect too. Eg selling courses or books.

    1. I’ve been using this phrase “the next most useful thing” as a guiding light for my consulting work - I’m obsessed with being useful not just right. I’ve always rejected the fancy presentation in favor of the next most useful thing, and I simply took my eye off the ball with this one. I’m not even sure the client views this project as a real disappointment, there was still some value in it, but I’m mad at myself personally for this one. A good reminder not to take your eye off the ball. And to push your clients beyond what they tell you the right answer is.

      The customer is not always right (just in matters of taste). Part of consultancy is providing stewardship and pushing back, just like any role I guess

    2. Being self-employed feels a bit like being on an extended road trip. Untethered and free, but lonely and unsupported too. Ultimate freedoms combined with shallow roots.

      That's a super insightful take on the self employment thing that people probably don't consider that much when deciding whether to take the leap

    1. The paradox of information systems[edit] Drummond suggests in her paper in 2008 that computer-based information systems can undermine or even destroy the organisation that they were meant to support, and it is precisely what makes them useful that makes them destructive – a phenomenon encapsulated by the Icarus Paradox.[9] For examples, a defence communication system is designed to improve efficiency by eliminating the need for meetings between military commanders who can now simply use the system to brief one another or answer to a higher authority. However, this new system becomes destructive precisely because the commanders no longer need to meet face-to-face, which consequently weakened mutual trust, thus undermining the organisation.[10] Ultimately, computer-based systems are reliable and efficient only to a point. For more complex tasks, it is recommended for organisations to focus on developing their workforce. A reason for the paradox is that rationality assumes that more is better, but intensification may be counter-productive.[11]

      From Wikipedia page on Icarus Paradox. Example of architectural design/technical debt leading to an "interest rate" that eventually collapsed the organization. How can one "pay down the principle" and not just the "compound interest"? What does that look like for this scenario? More invest in workforce retraining?

      Humans are complex, adaptive systems. Machines have a long history of being complicated, efficient (but not robust) systems. Is there a way to bridge this gap? What does an antifragile system of machines look like? Supervised learning? How do we ensure we don't fall prey to the oracle problem?

      Baskerville, R.L.; Land, F. (2004). "Socially Self-destructing Systems". The Social Study of Information and Communication Technology: Innovation, actors, contexts. Oxford: Oxford University Press. pp. 263–285

    1. I also think being able to self-host and export parts of your data to share with others would be great.

      This might be achievable through Holochain application framework. One promising project built on Holochain is Neighbourhoods. Their "Social-Sensemaker Architecture" across "neighbourhoods" is intriguing

    1. One of the big lies notetakers tell themselves is, “I will remember why I liked this quote/story/fact/etc.”

      Take notes for your most imperfect, forgetful future self. You're assuredly not only not going to remember either the thing you are taking notes for in the first place, but you're highly unlikely to remember why you thought it was interesting or intriguing or that clever thing you initially thought of at the same time.

      Capture all of this quickly in the moment, particularly the interesting links to other things in your repository of notes. These ideas will be incredibly difficult, if not impossible, for one to remember.

    1. Topic: Communication with the Zettelkasten: How to get an adequate partner, junior partner? – important after working with staff becomes more and more difficult and expensive. Zettel’s reality

      The best and most challenging communication partner you may experience is a version of your past self. A searchable set of notes is the closest approximation of this one is likely to find.

  5. Oct 2022
    1. there's a second kind of cognitive illusion this first cognitive illusion as i've suggested is thematized both in buddhist philosophy and in western philosophy but the second 00:07:06 kind of illusion i find not thematized so much in the west though in some quarters it is some but not all but very much stabilized in in buddhist philosophy and that is the superimposition of subject object 00:07:19 duality um and when we do that um we take the nature of our experience to be primordially structured as subject standing outside of the world viewing an 00:07:31 object now we always know we know that on the slightest bit of reflection that that's crazy that we are biological organisms embedded in a physical world and that 00:07:43 all of our experience is the result of that embodied embedded and embedded experience in the world it's still however almost irresistible to have that kind of image of ourselves as wittgenstein put it as like the eye 00:07:56 to the visual field that we stand outside of the world as pure subject with everything else taken as object and that reflexive taking of experience that way is a very profound kind of cognitive 00:08:09 illusion one that is extremely hard to shake to overcome illusion though we first have to come to know that illusion better you need to know your enemy in 00:08:21 order to defeat your enemy and so i'm going to spend a lot of time trying to acquaint us with the nature of these illusions that is to say if we want to avoid a pointless trek through the desert uh for 00:08:34 water we'd better know that what we're seeing is a mirage and not an oasis when we become aware of that fact then we're able to redirect ourselves in the right uh in the right direction

      Jay talks about the depth of the second cognitive illusion, thematized in Buddhism but not so much in Western philosophy - the illusion of a self with respect to other.

      4E (Embedded, Embodied, Enactive, Extended) Cognition is based on an intuitive idea that we know from very simple experience - you and I are part of the world. We have bodies that are embedded in reality.

      We have a reflexive and profoundly entrenched embrace of dualism - that we are NOT of this world, but stand apart from it. This cognitive illusion is EXTREMELY hard to penetrate.

    1. To be a successful physicist requires mastering how to make all 29 decisions, but the reflection decisions (decisions 23–26) are arguably the most difficult to learn.

      Of the 29 problem solving decisions identified as important the three "reflection decisions" (23-26 in the list) may be the most difficult to learn as they require metacognition and self-evaluation.

    1. This is a pretty good example of a strawman argument. The author uses the correct exponential growth formula to describe a precise 1% improvement rate. But that's not what the 1% improvement idea is about. For instance, consider https://nextbigideaclub.com/magazine/get-1-better-every-day/19161/ or https://betterhumans.pub/continuous-improvement-how-to-get-1-better-every-day-from-today-a8128c942c61 The argument isn't based on a strict interpretation of 1%.

    1. Unlike many note taking manuals, Goutor advises that within the small list of rules and standards which he's laid out, one should otherwise default to maximizing the comfort of their note taking system. This may be as small as using one's favorite writing instruments or inks. (p28)

      It's nice to see him centering self-care and small things which contribute to the researchers' mental health within note taking design and user interface.

    2. Goutor defines self-help notes as notes which one would use to refresh their memory about what remains to be done or researched, problems that remain to be solved, or information which is needed to be researched or found. (p26) These are akin in some sense to what I call "open questions". He also indicates that these notes might be triggered by one's daily activities or occasional musings which relate to one's project but occur outside of its active pursuit. In this sense, they have a similar feel to the idea of Ahrens' fleeting notes, but in Goutor's practice they aren't defined as occurring while one is doing active reading or research.

      He suggests that one keeps these notes in a separate area so that they might be systematically and regularly visited for review, further research, or answering as the opportunities to do so present themselves. Once the questions have been answered and appropriate notes updated or added, these self-help notes can be discarded.

    3. Goutor acknowledges that there are a variety of note types, but focuses on bibliographic notes, content notes, and self-help notes as being the most common and most important. (p12)

      These first two are broadly self-explanatory, but the third should be intriguing given the other literature in which this type is rarely, if ever, used. We'll see what comes of it...

  6. Sep 2022
    1. For example, a "write access disallowed" problem is probably unnecessary, since a 403 Forbidden status code in response to a PUT request is self-explanatory.
    1. imagine a future where educators are able to trace the impact they have had on learners' journeys. Educators can identify which teaching methods worked best for which learners and which approaches were most effective at enabling the learners to translate that learning into practice

      There is some transformative potential here for these insights to be valuable for Educators as well as to serve as data points that help Learners. be more informed consumers (especially when the data allows for "twinning" that allows for Learners to approximate anticipated outcomes based on historical outcomes for people who share characteristics with them). At the same time, a clear hurdle separating the aspirations from the reality is the priority of the ownership. It seems that for all the exciting potential, getting there necessarily triggers a dynamic of multiple stakeholders having legitimate assertions of ownership over the data, meaning that compromises must be made, and that we may quickly begin to see qualifications to the notion of learner ownership that are a far cry from any absolute, binary interpretation. This is not necessarily a bad thing, but if it is in fact a thing, it's something to be acknowledged and centered so as to avoid appearing (or being) disingenuous brokers of the conversation.

    1. Good code is its own best documentation. As you’re about to add a comment, ask yourself, "How can I improve the code so that this comment isn’t needed?". Improve the code and then document it to make it even clearer.
  7. Aug 2022
    1. Most of the existing self-care guidelines, however, are specifically tailored towards practitioners, humanitarian workers, service-providers and front-line staff (Frey et al., 2017; Williamson et al., 2020).

      There are self care guides for those who are enmeshed in the field but not for those who spend a brief time in processing these

    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. the reason a lot of studies are made of these price and volume variables is that now, in the age of computers, there are almost endless data available about them. It isn’t necessarily because such studies have any utility; it’s simply that the data are there and academicians have worked hard to learn the mathematical skills needed to manipulate them. Once these skills are acquired, it seems sinful not to use them, even if the usage has no utility or negative utility.

      Applicable as criticism for: - marketing analytics for "data-driven" campaigns - the sort of resume-driven development that is fashionable on Github - naive code reuse, generally

    1. Much of the material in this lecture is to appear in a chapter entitled “Prob-lems of Explanation in Linguistics” in Explanations in Psychology, edited byR. Borger and F. Cioffi (New York: Cambridge University Press, 1967), alongwith interesting critical comments by Max Black.

      Linnean-like reuse of materials


  8. Jul 2022
    1. I also don't think you know what you're talking about when you talk about code readability. By and large, the vast majority of opinions on code readability, when you break them down, are based on a personal stance about preferences in writing
    1. We can go through the list of Forer statements above, and rephrase each one as a useful potential update you can make to your model of the world:

      this is very clever

    1. The human-symbolic merger into a single contour further consolidates once the locus of its controlshifts from the human to the social system.

      !- question : human-symbolic merger into a single contour * As in comment on the previous paragraph, the way to interpret this sentence appears to be that we give up or deceive ourselves, minimize our own integrity and the social system wins. * Why does it consolidate? The social systems needs overrides our own and we simply buy into it hook, line and sinker, as they say. * When it consolidates, why does the control shift from individual human to the social system? ....perhaps because we are fully investing in it.

    2. The ‘human takeover’ means that humans will reach a state where they will effectively be capableof shedding such programming, gaining control over social systems, so that they will start working inthe service of human well-being rather than for their own self-perpetuation.

      !- question : self-perpetuation * Clarify self-perpetuation - it doesn't sound like a harmful term but in this context appears to be more harmful than shedding their social programming.

    1. Embrace epistemological humility. Let me say upfront that for me this one is, ah, aspirational. I speak with great confidence about educational research results all the time, sometimes when I shouldn’t.
    1. modern web development has become selfish
    2. focusing on the developers and making sure the developers can quickly output projects at the expense of the end users
  9. www.bookstackapp.com www.bookstackapp.com
    1. https://www.bookstackapp.com/

      mentioned by Jim Groom as one of the most popular wiki software available on Github

      BookStack is a simple, self-hosted, easy-to-use platform for organising and storing information

    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
    1. 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.

    1. so in this essay i'm going to explore the what i take to be the very most profound illusions diagnosed in the buddhist tradition and one and the most difficult to overcome and the primary one will be the illusion 00:08:58 that we have immediate access and vertical access to our own experience that we have a direct first-person access to our own minds that gives us our minds just as they are that the duality between subject and object that 00:09:11 structures our understanding is primordial this is the illusion that we're subject standing over and against the world rather than um interdependent beings in the world that's the conviction that we might know 00:09:24 the external world only through the mediation of our sensory and cognitive faculties but that we know the world only in virtue of immediate access to the outputs of those faculties

      Jay sums it up nicely. - the compelling illusion that we are subject standing in opposition to object instead of interdependent.

    1. Though man began to lose its central place as subject of philosophy immediately after Socratic period with the glorification of reason by Plato and Aristotle, but Renaissance and Enlightenment intensified its severity and put last nail in the coffin

      when human lost self in world history of philosophy

      • what is the influence of plato and Aristotle's reasoning in the decline of self thinking ?
      • what is the influence of Renaissance in decline of self?
    1. we'll go into an example here with self-organized criticality so the idea 01:40:03 there is that was coined by back back bak in 87 the term self-organized criticality and it's it's really not a controversial that that living systems and 01:40:16 and many most systems in life complex systems organize in some way but the idea of self-organized criticality is that the organism itself is adjusting is is keeping some kind of adjustment 01:40:28 uh to uh to maintain a critical state and by critical state i mean a state on the ver like you can think of a saddle point so if you drop a model on us on a saddle it's going to not stay there it's going to you know 01:40:41 it's going to change it's going to change one way or the other right so a critical state is like that that threshold where things are about to change from one way to another way and uh 01:40:55 it turns out with you know work and information theory and other other fields of recent in recent years it turns out that uh processing uh whether it's we're talking about a computer or some other 01:41:07 you know machine or or a brain turns out that processing is kind of optimal in a sense when this when the system is at a this this this this critical state and 01:41:21 some people call it on the edge of chaos because things are things can easily change and sometimes it's you can think of that threshold as a 01:41:33 as a as a threshold of a critical state you can think of it as a threshold of the threshold we say between exploration and exploitation like should i should i go should i go 01:41:45 find a new planet for humans to live on or should i fix the planet that you know should i fix the systems on this planet first you know how do we balance exploration of the new versus using the information we have to improve 01:41:59 what we already have so you can think of that as exploration exploitation trade-offs stability agility trade-off do we do we remain stable and use ideas from the old in the past or do we are we more agile and we're more 01:42:13 flexible and we bring in new new ideas so it's like you can call it old new trade old new trade-off but whatever whatever trade-off you want to call it it's this sitting at the edge of going one way or the other 01:42:26 maximally flexible of going one way or the other and it's at that threshold that level that point the kind of that region of criticality that information processing seems to be 01:42:39 maximal so if uh it's no wonder then that the human brain is is organized in such a way to be living on this threshold between agility and stability 01:42:52 and uh now here's an example of that from like a real world example so a a system that is at a critical state is going to be maximally 01:43:03 sensitive to input so that means that there could you know when just when that marble is sitting on the saddle just a little bump to that saddle from one little corner of its universe and right like just one 01:43:16 little organism bumps it and maybe that marble rolls one way or the other right so that one one little input had a major impact on how the whole thing moves 01:43:29 its trajectory into the future right but isn't that what we isn't that kind of what we have in mind for democracy i mean don't we want everyone to have access of engaging into the decision-making processes 01:43:43 of a society and have every voice heard in at least in the sense that there's the possibility that just my voice just me doing my participation in this system might actually 01:43:56 ripple through the system and have a uh you know a real effect a useful effect i mean i think like maybe maybe self-organized criticality can help to inform us the concept of 01:44:10 self-organized criticality can help to inform us of what do we want from democracy or a decision-making process right you know that just makes me think about different like landslides 01:44:22 and that's something that criticality theory and catastrophe theory has been used to study and instead of cascading failure we can think about like cascading neighborhood cleanups so a bunch of people just say 01:44:34 today just for an hour i feel like doing a little cleanup and all of a sudden one person puts up the flag and then it's cascading locally in some just you know unspecified way but all of a sudden you're getting this this distribution with a ton of small 01:44:48 little meetups and then several really large sweeping changes but the total number of people cleaning up is higher because you offered the affordance and the ability for the affordance to sort of propagate 01:44:59 that's right that's right we're talking about a propagation of of a propagation of information a propagation of action and the possibility that even uh you know just one or a few individuals could start a 01:45:12 little chain chain reaction that actually does affect in a positive way society now it's a little too it's almost too bad that sand piles were the original uh you know topic of 01:45:23 of this of self-organized criticality because as you point out it's not really about things falling apart it's about it's about if you think of again if you think of a complex system as a system more capable of solving more 01:45:37 challenging problems then more often you can think of self-organized criticality as a way to propagate information when it is really needed when the system needs to change 01:45:51 uh then information is you know it ingests information from its world from its senses and can act accordingly we we just um submitted an abstract with criticality and active inference and one 01:46:04 of the points was actually the existence of self-organized criticality implies a far from equilibrium system that's actively pumping energy in that's because it's a passive system that's not 01:46:15 locked and loaded

      Example of self-organized criticality. It is a bit reminscent of social tipping points. The one variable that is not so discussed here, which would enrich it is the idea of progress traps as a gap between finite human, anticipatory models vs the uncountable number of patterns and possible states of the universe.

    2. now we talk i talk about a few ideas good regulators requisite variety self-organized criticality and then the 01:35:04 free energy principle from active inference um and uh maybe i'll just try to briefly talk mention what's what those means for what those ideas mean for people who 01:35:15 aren't familiar so good regulator really came from the good regular theorem or whatever it's called really came from cybernetics ash ashby yeah a lot his law of requisite 01:35:33 variety and uh the it's the concept is that a organism or a you know a system must be must be a model of that which it but 01:35:47 that needs to control

      These are technical terms employed in this model: * Good regulators * Requisite variety * Self-organized criticality * Free energy principle

    3. what is our worldview what do we value and what is our purpose and then we've come to this question then okay so who the heck are we then you know we're we're and it and not only who are we but 01:22:42 who are we building these systems for you know what what what is what should societal system serve who or what should societal systems serve and the only reasonable answer that you 01:22:55 can come up with is that societal systems should serve the the extended self like not just the body not just the family not just the 01:23:07 you know the thousand people in a society or the ten thousand or a million or whatever but their environment the the society next door that they're engaged with and cooperating with and coordinating with 01:23:18 the society across the planet that they're sharing information with and learning together with and so it's the whole that we are metrics as we as leaders who 01:23:30 come to metrics those metrics have to represent both the cognitive process how good how are we cogniting how well are we cogniting are we functionally cogniting and are we 01:23:43 achieving through that cognition are we achieving the kinds of aims that is serving the whole is the environment improving is the you know quality of air improving is the quality of life 01:23:56 improving for individuals right um yes so uh we are so this in a nutshell we this is the world view in a way we are in intimate with our greater world we are individuals but of the nested overlapping variety 01:24:12 individual cells bodies groups communities ecologies nations and all of civilization we're not separate in any absolute sense and there's no privileged level or scale to any of that nor are we passive bystanders in this 01:24:25 unfolding this is not this evolution is not it's just a chance thing like by chance somebody does this one day and then evolution goes on another another avenue no there there are 01:24:38 there are opportunities in the environment uh that we can react to that lend themselves to to to providing 01:24:50 information or providing gain of benefit of some kind and and you know we are driven we are are we are consciously creating and you know 01:25:03 even a really great societal system that integrated societal systems would be consciously creating acting cognitive acting cognitive and consciously creating and it towards some 01:25:15 towards some goal and that goal then has to be you know the maintaining of vitality being the in the for the extended sel

      The societal system is designed to serve the extended self, which includes all the aspects of the environment outside the self (individual), like the environment, other people, other species, etc.. related to the concept of the INTERbeing or INTERbeCOMing

    4. our systems are dysfunctional as 00:43:29 is and i would say that is evidenced by the fact that we are under extreme threat like you know what kind of sensible uh healthy 00:43:42 person puts themselves on a ledge hanging by their fingertips i mean like that's not something's wrong you know like you don't do that a a competent a cognitively competent 00:43:55 society does not push itself to what is could literally be the the early stage extinction you know that's there's something deeply wrong deeply dysfunctional 00:44:09 that we find ourselves in the situation that we're now in and we can do far better and we must do far better obviously if we're going to thrive and survive and not only that but as we talk about purpose we 00:44:22 we actually long we it would make us deeply deeply happy to do better to be to solve problems to be more engaged with a healthy society to 00:44:36 to really feel like there's a deep cooperation happening in society that would you know our hearts would burst you know of of uh of joy sort of we would be we would be happier if we 00:44:49 were a part of a society like that it's very stressful we were designed by you know evolution through evolution we have become we were i really every organism as we'll 00:45:01 talk about in a minute is a problem-solving organism and if i can't solve problems there's like a you know like fundamentally going against the grain of what it means to be an organism

      The proof is in the pudding. The extreme levels of suffering of our global society is a sign that there is something very wrong with its desigin.

    1. As time passed, primates as a whole became more social and evolved to live together in groups, but only humans became truly monogamous. Today, other primate species such as bonobos and chimps mate with multiple individuals in their groups.
  10. Jun 2022
    1. We are used to instant gratification. Multiple opportunities for engagement and distraction surround us. If the result we are after does not come immediately, it is easy to seek an alternate path. An economy built on fast food, same-day home delivery, open all hours service model feeds our desire for instant results. Buy now, pay later, why wait when you can have it now.?

      We need to slow down - in every aspect of our lives - so we can attend to the present more thoughtfully, seriously, and appreciatively. Now will never happen again.

    2. “Nothing in this world can take the place of persistence. Talent will not; nothing is more common than unsuccessful men with talent. Genius will not; unrewarded genius is almost a proverb. Education will not; the world is full of educated derelicts. Persistence and determination alone are omnipotent. The slogan Press On! has solved and always will solve the problems of the human race.” - Calvin Coolidge

      This is clearly a political statement intended to get more people to contribute to the country's economy. It is, however, woefully wrong in the broader sense.

      Persistence does matter, but it isn't "omnipotent". Persistence, like education, can and should be acquired. But without talent and intelligence (and curiosity, and honour, and truthfulness, and...), persistence alone will not suffice.

    1. Giving Your First Brain a New Job

      This entire chapter thus far (to the end of this section at minimum) sounds like it would have been better motivating material.

      It also has a more touchy-feely and less concrete nature which puts in the self-help category and not so much in the tools for thought space.

    2. Curator’s Perspective
    3. TIAGO FORTE is one of the world’s foremost experts on productivity
    4. If you feel resistance to continuing with this project later, tryDialing Down the Scope.

      Another example of [[self-important capitalization]] here. ugh...

      This is possibly a better name for it...

    5. By takingthat small extra step of putting a note into a folder (or tagging it*) fora specific project, such as a psychology paper you’re writing or apresentation you’re preparing, you’ll encounter that idea right at themoment it’s most relevant. Not a moment before, and not a momentafter.

      But what about the unimagined future projects that may be our most important. Zettelkasten methods cover for this better perhaps?

    1. So, i started researching where the capitalization of said pronoun came from and was quite stunned to find that it was always capitalized because it always appeared as the first word in a sentence, never stuck in the middle. And then, when it started appearing in the middle, it started getting capitalized out of convention and because people worried that it would get lost in script. Of course, "It's odd, and a little unsettling, to reflect upon the fact that English is the only major language in which "I" is capitalized; in many other languages "You" is capitalized and the "i" is lower case" (journalist Sydney J. Harris).

      If it's true that English is the only major language in which "I" is capitalized instead of the more commonly capitalized "you", does this help to underline some of the self-centeredness show by most of the English speaking West?

    2. I was always bothered by the fact that the first person singular pronoun is capitalized in english - i always thought it was quite self-righteous.
    1. not all of us are going to have super 00:37:28 high need for self-expression you know most of us are probably like me i'm more of a people pleaser than i would even want to be

      conformity and self-expression are not mutually exclusive. We can have qualities of both. We are a self who was taught since before birth to be interpersonal. Hence we are human INTERbeings from before birth. Conformity and individuality coexist.

  11. May 2022
    1. Every time you take a note, ask yourself, “How can I make this asuseful as possible for my future self?”
    2. It’s also been a secret code for most of history—now it’s finally time to reveal how it works

      A nice hallmark of writing self-help books: indicating that you're going to reveal an ancient secret that no one knows...

    3. I’m evenwilling to bet that you’re doing them already in some form, whetheryou realize it or not.

      Are self-help books with sentences that highlight the fact that one is already practicing the described/prescribed method really necessary?

      Perhaps speaking about the process and making the steps discrete to assist people in actually "touching all the bases" will help them score their homeruns.

    4. You may find this book in the “self-improvement” category, but in adeeper sense it is the opposite of self-improvement. It is aboutoptimizing a system outside yourself, a system not subject to you

      imitations and constraints, leaving you happily unoptimized and free to roam, to wonder, to wander toward whatever makes you feel alive here and now in each moment.

      Some may categorize handbooks on note taking within the productivity space as "self-help" or "self-improvement", but still view it as something that happens outside of ones' self. Doesn't improving one's environment as a means of improving things for oneself count as self-improvement?

      Marie Kondo's minimalism techniques are all external to the body, but are wholly geared towards creating internal happiness.

      Because your external circumstances are important to your internal mental state, external environment and decoration can be considered self-improvement.

      Could note taking be considered exbodied cognition? Vannevar Bush framed the Memex as a means of showing associative trails. (Let's be honest, As We May Think used the word trail far too much.)

      How does this relate to orality vs. literacy?

      Orality requires the immediate mental work for storage while literacy removes some of the work by making the effort external and potentially giving it additional longevity.

    1. Looking back at a problematic choice or action taken provides a useful beginning in the effort to function differently. “Gee, I wish I had not done that,” or “I can’t believe I did the same dumb thing again,” are examples of hindsight that offer an opportunity to pay closer attention and work on problematic behaviors. Insight might occur in the process change. This occurs when a person becomes self-aware during the commission of a regrettable action or behavior. “There I go again,” is the phrase that often accompanies an insightful moment. The advantage of insight over hindsight is that insight may occur in time for a regrettable action or decision to be avoided.
    1. The term independent is considered more appropriate than self, as in self-hosted, considering the latter can give the wrong impression that it only refers to situations where the owners of a website decided to physically host it on hardware that is physically controlled and managed by them.

      This idea of independently hosted versus self-hosted comes up frequently in IndieWeb chat. The IndieWeb doesn't generally participate in the "purity test" of requiring full self-hosting as a result.

    2. Projects like the Open Journal System, Manifold or Scalar are based on a distributed model that allow anyone to download and deploy the software (Maxwell et al., 2019), offering an alternative to the commercial entities that dominate the scholarly communication ecosystem.

      Might Hypothes.is also be included with this list? Though it could go a bit further toward packaging and making it more easily available to self-hosters.

    1. Founders ask themselves: "why can't we get features out the door like we used to in the early days?" 创始人问自己“为什么我们不能像早期那样把功能推出去?”



  12. Apr 2022
    1. using rome as a almost a tool to convey information to your future self

      One's note taking is not only a conversation with the text or even the original author, it is also a conversation you're having with your future self. This feature is accelerated when one cross links ideas within their note box with each other and revisits them at regular intervals.

      Example of someone who uses Roam Research and talks about the prevalence of using it as a "conversation with your future self."

      This is very similar to the same patterns that can be seen in the commonplace book tradition, and even in the blogosphere (Cory Doctorow comes to mind), or IndieWeb which often recommends writing on your own website to document how you did things for your future self.

    1. Allyson Pollock [@AllysonPollock]. (2022, January 4). The health care crisis is of governments making over three decades. Closing half general and acute beds, closing acute hospitals and community services,eviscerating public health, no service planning. Plus unevidenced policies on testing and self isolation of contacts. @dthroat [Tweet]. Twitter. https://twitter.com/AllysonPollock/status/1478326352516460544

    1. Prof. Christina Pagel 🇺🇦. (2022, March 8). What could be causing it? Likely combo of: 1—Dominant BA.2 causing more infections (we await ONS!) 2—Reduction in masks, self-isolation & testing enabling more infections 3—Waning boosters in older people esp I worry that we will be stuck at high levels for long time. 2/2 https://t.co/xZ2SLFNVkS [Tweet]. @chrischirp. https://twitter.com/chrischirp/status/1501250081693048838

    1. An alternative kind of note-taking was encouraged in the late Middle Agesamong members of new lay spiritual movements, such as the Brethren of theCommon Life (fl. 1380s–1500s). Their rapiaria combined personal notes andspiritual reflections with readings copied from devotional texts.

      I seem to recall a book or two like this that were on the best seller list in the 1990s and early 2000s based on a best selling Christian self help book, but with an edition that had a journal like reflection space. Other than the old word rapiaria, is there a word for this broad genre besides self-help journal?

      An example might be Rhonda Byrne's book The Secret (Atria Books, 2006) which had a gratitude journal version (Atria Books, 2007, 978-1582702087).

      Another example includes Rick Warren's The Purpose Driven Life (Zondervan, 2002) with a journal version (Zondervan, 2002, 978-0310807186).

      There's also a sub-genre of diaries and journals that have these sort of preprinted quotes/reflections for each day in addition to space for one to write their own reflections.

      Has anyone created a daily blogging/reflection platform that includes these sorts of things? One might repurpose the Hello Dolly WordPress plugin to create journal prompts for everyday writing and reflection.

    2. An initial stage of annotation might be provided bya professional reader hired to add aids to reading for the owner, including espe-cially mnemonic or meditative aids, or enhancements to the layout, but alsooccasionally self-reflexive or potentially dissenting observations.24 A successionof owner-readers could then add further corrections and comments.

      Stages of annotation in the medieval period

      When is Hypothes.is going to branch out into the business of professional readers to add aids to texts?! :)

      Link this to the professional summary industry that reads books and summarizes them for busy executives

      Link this to the annotations studied by Owen Gingerich in The Book Nobody Read.

  13. Mar 2022
    1. The current mass media such as t elevision, books, and magazines are one-directional, and are produced by a centralized process. This can be positive, since respected editors can filter material to ensure consistency and high quality, but more widely accessible narrowcasting to specific audiences could enable livelier decentralized discussions. Democratic processes for presenting opposing views, caucusing within factions, and finding satisfactory compromises are productive for legislative, commercial, and scholarly pursuits.

      Social media has to some extent democratized the access to media, however there are not nearly enough processes for creating negative feedback to dampen ideas which shouldn't or wouldn't have gained footholds in a mass society.

      We need more friction in some portions of the social media space to prevent the dissemination of un-useful, negative, and destructive ideas swamping out the positive ones. The accelerative force of algorithmic feeds for the most extreme ideas in particular is one of the most caustic ideas of the last quarter of a century.

    1. Typically,each slide is succeeded by the next in sucha way that vital logical continuities fallbetween the gaps.
  14. Feb 2022
    1. you can't see the beetle in my box nor I the one in yours ludwig wittgenstein use the beetle in the Box analogy to suggest that the meaning of sensation words such as pain isn't given 00:01:10 by referring to some private inner introspected something a sensation to which you alone have access in his view there can't be more to the public meaning of our language than we are capable of teaching each other and the 00:01:23 private something the beetle can't have a role in that teaching because we can't get at

      The duality of self and other is the peculiar symmetrical asymmetry of being human, and possibly of being life itself.

      Similarity and differences in the meaning of words between individuals is unavoidable because we all seem to share this quality of consciousness, as well as the quality of experiencing others as objects of our consciousness.

      Nature instills the quality of "unique conscious experience" to each of us. Biological replication is the basis for the repetition of this pattern in all members of our species.

      Why was I drawn to the content of this youtube, which came from this article interviewing Teodora Petkova: https://medium.com/content-conversations/a-semantic-text-strategy-conversation-teodora-petkova-fa6d8ad7c72f Through this youtube and through the interview with Teodora Petkova, I became aware of Ludwig Wittgenstein's beetle-in-a-box analogy for private thoughts.A meme is reproduced and shared over and over, drawing people who resonate with it.

      Hence, my own discovery of this idea demonstrates the mechanics of self and other consciosness. In any rendition of the present, my semantic state has been influenced by countless number of other writers, content developers or consciousnesses, echoing Husserl's Lebenswelt. Once we are bootstrapped into language through a long gestation period of child development, we simply grow our vocabulary of words, and continuously upgrade their individual meaning through the unique experiences of our unique lifeworlds.

      This symmetrical asymmetry is a distinct and unique property of the individual human, showing just how entangled the individual is with the collective, the self with the other.

      It is said that the most obvious is at the same time the most difficult to see. The metaphor "a fish does not know of the water that surrounds it" is apt. Our symmetrical asymmetry of experience is so universal that its salience and peculiarity is easily overlooked and not explicitly discussed except by the philosophically inclined. It is more often subconsciously felt than made into an explicit subject of discourse. It is recognized as obvious and coming with the territory of being human.

      Indeed, we might say that this common peculiarity of the private, subjective world is paradoxically one of the strangest and yet one of the most common at the same time. Its obviousness does not lessen its profound sense of magic.

      The fact that we live in these two kinds of worlds, the private inner and the public outer, and that these terms "private inner" and "public outer" are themselves abstractions, also explains how our participation in collective reality may often not live up to expectations.

      For example, in a time when the world needs to undergo a monumental whole system change, it is a challenge to mobilize sufficient number of people to drive the needed change. Part of the reason for this could be that the individual pole, the salience of the "private, inner" pole could prioritize it above even such collective action. The ideas and feelings in our own life as an individual, driven by our private inner lives may dominate our individual actions. Getting on with life often supersedes even threats to society.