00034

dubois

05034

• the origin of consciousness in the breakdown of the bicameral mind
  julian jaynes 1976

  • interesting to me because (am halfway through) the forces at work in the bicameral mind seem to me to be still at work, just more subtly. autism, extremism, mental “illness”, and a reinvigoration of behaviour characteristic of the bicameral era could be our expressions of what we no longer, or cannot understand, or simply of what we do not control.

    while i do not seem to have auditory hallucinations like he attributes to people of the bicameral era, the strong motivation to write, to understand, could be a different outlet for the same impulse.

• scientific discovery in a model-centric framework: reproducibility, innovation, and epistemic diversity
  berna devezer et al. 2019
  doi.org/10.1371/journal.pone.0216125

  • Reproducible scientific results are not always true and true scientific results are not always reproducible, according to a mathematical model produced by University of Idaho researchers. Their study, which simulates the search for that scientific truth, will be published Wednesday, May 15, in the journal PLOS ONE.

    Independent confirmation of scientific results -- known as reproducibility -- lends credibility to a researcher's conclusion. But researchers have found the results of many well-known science experiments cannot be reproduced, an issue referred to as a "replication crisis."

    "Over the last decade, people have focused on trying to find remedies for the 'replication crisis,'" said Berna Devezer, lead author of the study and U of I associate professor of marketing in the College of Business and Economics. "But proposals for remedies are being accepted and implemented too fast without solid justifications to support them. We need a better theoretical understanding of how science operates before we can provide reliable remedies for the right problems. Our model is a framework for studying science."

    Devezer and her colleagues investigated the relationship between reproducibility and the discovery of scientific truths by building a mathematical model that represents a scientific community working toward finding a scientific truth. In each simulation, the scientists are asked to identify the shape of a specific polygon.

    The modeled scientific community included multiple scientist types, each with a different research strategy, such as performing highly innovative experiments or simple replication experiments. Devezer and her colleagues studied whether factors like the makeup of the community, the complexity of the polygon and the rate of reproducibility influenced how fast the community settled on the true polygon shape as the scientific consensus and the persistence of the true polygon shape as the scientific consensus.

    Within the model, the rate of reproducibility did not always correlate with the probability of identifying the truth, how fast the community identified the truth and whether the community stuck with the truth once they identified it. These findings indicate reproducible results are not synonymous with finding the truth, Devezer said.

    Compared to other research strategies, highly innovative research tactics resulted in a quicker discovery of the truth. According to the study, a diversity of research strategies protected against ineffective research approaches and optimized desirable aspects of the scientific process.

    Variables including the makeup of the community and complexity of the true polygon influenced the speed scientists discovered the truth and persistence of that truth, suggesting the validity of scientific results should not be automatically blamed on questionable research practices or problematic incentives, Devezer said. Both have been pointed to as drivers of the "replication crisis."

    "We found that, within the model, some research strategies that lead to reproducible results could actually slow down the scientific process, meaning reproducibility may not always be the best -- or at least the only -- indicator of good science," said Erkan Buzbas, U of I assistant professor in the College of Science, Department of Statistical Science and a co-author on the paper. "Insisting on reproducibility as the only criterion might have undesirable consequences for scientific progress."

  • abstract Consistent confirmations obtained independently of each other lend credibility to a scientific result. We refer to results satisfying this consistency as reproducible and assume that reproducibility is a desirable property of scientific discovery. Yet seemingly science also progresses despite irreproducible results, indicating that the relationship between reproducibility and other desirable properties of scientific discovery is not well understood. These properties include early discovery of truth, persistence on truth once it is discovered, and time spent on truth in a long-term scientific inquiry. We build a mathematical model of scientific discovery that presents a viable framework to study its desirable properties including reproducibility. In this framework, we assume that scientists adopt a model-centric approach to discover the true model generating data in a stochastic process of scientific discovery. We analyze the properties of this process using Markov chain theory, Monte Carlo methods, and agent-based modeling. We show that the scientific process may not converge to truth even if scientific results are reproducible and that irreproducible results do not necessarily imply untrue results. The proportion of different research strategies represented in the scientific population, scientists’ choice of methodology, the complexity of truth, and the strength of signal contribute to this counter-intuitive finding. Important insights include that innovative research speeds up the discovery of scientific truth by facilitating the exploration of model space and epistemic diversity optimizes across desirable properties of scientific discovery.

05134

• lace polytonic Greek ocr
  heml.mta.ca/lace/

05234

• most “biases” are in fact extremely useful heuristics

• the limits of epistemic hygeine
  sarah perry 2017
  ribbonfarm.com/2017/03/02/the-limits-of-epistemic-hygiene/#more-5807

  • interesting presentation though I disagree with the conclusion of powerlessness

05334

• the mirror of the past
  ivan illich 1991 9780714521701

  • “it is wrong to think of industrial civilization as a road leading toward the development of man”
  • “shirky principle: institutions exist to preserve the problem to which they have a solution”
  • “traditional cultures can be conceived as meaningful configurations that have as their principal purpose the repression of those conditions under which scarcity could become dominant in social relations”
  • that which can be taught is not the way
  • “the concept that the clergy can define its own services as needs of human nature and make this service commodity into a necessity that cannot be foregone by any single human being without jeopardy to eternal life.”
  • “Lewis Mumford tried to make this point. When I first read his statement that the monastic reform of the ninth century created some of the basic assumptions on which the industrial system is founded, I had many reasons to reject this insight. In the meantime, though, I found a host of arguments — most of which Mumford seems not even to suspect — for rooting the ideologies of the industrial age in the Carolingian Renaissance. The idea that there is no salvation without personal services from the institutional church is one of these formerly unthinkable discoveries without which, again, our own age would be unthinkable.”
  • “Plato, one of the few giants who struggles with the divide between orality and literacy, makes this transition from ever newly recalled experience to literate memory the subject of his Phaedrus. He was acutely aware that with the teacher who sows (written) words, which can neither speak for themselves nor teach the truth adequately to others (Phaedr. 276a), an entirely new epoch was opening, and that the use of the alphabet would bar a return to the oral past.”
  • “It is helpful to distinguish three ways in which a technique affects the human condition. Technical means can be tools in the hand of the engineer. The engineer is faced with a task and for it selects, improves and applies a tool. In a second way, tools have a way of affecting social relations. A telephone-society engenders something new, still called ‘trust’ — toward people whom you address but cannot face. Finally, all tools tend to be themselves powerful metaphors which affect the mind.”
  • “Professional power over the definition of reality has reached its apogee and is now in decline.”
  • “The term ‘biology’ was coined early in the nineteenth century by Jean-Baptiste Lamarck. He was reacting to the Baroque progress in botany and zoology which tended to reduce these two disciplines to the status of mere classification. By inventing a new term, he also named a new field of study, ‘the science of life.’ Lamarck’s genius confronted the tradition of distinct vegetable and animal ensoulment, along with the consequent division of nature into three kingdoms: mineral, vegetable and animal. He postulated the existence of life that distinguishes living beings from inorganic matter, not by visible structure but by organization.”

05434

• joe sachs, st johns college usa sees in aristotle's nichomachean ethics a non–standard translation of hexis as an active state rather than passive habit.
  iep.utm.edu/aris-eth

  • his article proceeds to the conclusion that aristotle says that friendship of the kind he praises has the virtue of aiming for the beautiful (to kalon).
  • the discussion in books viii and ix, according to Joe sachs, is about friendship "in the place of" justice.
  • notable quote: "justice itself resembles the moral virtue called “friendship” without achieving it, again because it does not govern its action by looking to the beautiful."
  • "By the end of the ninth book, there is no doubt that Aristotle does indeed believe in a primary sense of the good, at least in the human realm, and that the name of this highest good is the beautiful."
  • "the beautiful in the Ethics is not an object of contemplation simply, but the source of action: In an article on the Poetics, I discussed the intimate connection of beauty with the experience of wonder. The sense of wonder seems to be the way of seeing which allows things to appear as what they are, since it holds off our tendencies to make things fit into theories or opinions we already hold, or use things for purposes that have nothing to do with them. But this is what Aristotle says repeatedly is the ultimate effect of moral virtue, that the one who has it sees truly and judges rightly, since only to someone of good character do the things that are beautiful appear as they truly are (1113 a, 29-35), that practical wisdom depends on moral virtue to make its aim right (1144a, 7-9), and that the eye of the soul that sees what is beautiful as the end or highest good of action gains its active state only with moral virtue (1144a, 26-33). It is only in the middle ground between habits of acting and between principles of action that the soul can allow right desire and right reason to make their appearance, as the direct and natural response of a free human being to the sight of the beautiful."

05534

• western philosophy is racist
  bryan w van norden 2017
  aeon.co/essays/why-the-western-philosophical-canon-is-xenophobic-and-racist

  • taking back philosophy: a multicultural manifesto
    bryan w van norden 2017

05634

• the path: what chinese philosophers can teach us about the good life
  michael puett and christine gross–loh 2016
  isbn9781476777856

  • the haunted world of humanity: ritual theory from early china
    michael puett
    academia.edu/4212050/

  • 性自命出
    xing zi ming chu
    “nature emerges from the decree”
    virtue through living

    • 20160511

    • sounds a lot like what I am trying for, from a brief reading of puett’s interpretation

    • the guodian laozi: proceedings of the international conference, Dartmouth college, may 1998
      unread

    • dao companion to the excavated guodian bamboo manuscripts
      shirley chan 2019

    • guodian: the newly discovered seeds of chinese religious and political philosophy
      kenneth holloway 2008

  • doesn't go far enough unfortunately — or fortunately, as there is still room for our interpretation. their book is preoccupied with American issues

  • mencius
    as we would all race to save a child fallen down a well, so are we all capable of goodness

05734

• Eric Schwitzgebel
  faculty.ucr.edu/~eschwitz/

  philosophy of psychology, philosophy of mind, moral psychology,
  classical Chinese philosophy, epistemology, metaphilosophy, metaphysics,
  science fiction....

  • The Unskilled Zhuangzi: Big and Useless and Not So Good at Catching Rats
    Eric Schwitzgebel 2017
    faculty.ucr.edu/~eschwitz/SchwitzAbs/ZZSkill.htm

    • to philosophize in a fragmented, shard-like way, expressing a variety of different, conflicting perspectives on the world
    • “seeking spontaneous wordless skill as the highest goal becomes exactly the sort of driving dogma that Zhuangzi was at pains to resist.”

  • Human Nature and Moral Development in Mencius, Xunzi, Hobbes, and Rousseau
    Eric Schwitzgebel 2007
    faculty.ucr.edu/~eschwitz/SchwitzAbs/HumanNature.htm

    • “the advocate of a darker view of human nature may legitimately wonder whether structured reflection, with adults nearby who the child knows will approve of one answer and disapprove of another, isn’t really just a form of imposition, more effective for its being subtle and parading as the child’s own independent judgment.”

  • Death, Self, and Oneness in the Incomprehensible Zhuangzi
    Eric Schwitzgebel 2015
    faculty.ucr.edu/~eschwitz/SchwitzAbs/DeathSelfZZ.htm

    faculty.ucr.edu/~eschwitz/SchwitzPapers/ZZDeath-161031a.pdf

    • “Making a point to show that a point is not a point is not as good as making a
      nonpoint to show that a point is not a point. Using a horse to show that a horse is not a horse is not as good as using a nonhorse to show that a horse is not a horse. Heaven and earth are one point, the ten thousand things are one horse”.

      “Therefore his liking was one and his not liking was one. His being one was one and his not being one was one. In being one, he was acting as a companion of Heaven. In not being one, he was acting as a companion of man.”

05834

• life on the slippery earth
  sebastian purcell 2018
  aeon.co/essays/aztec-moral-philosophy-didnt-expect-anyone-to-be-a-saint

  • aztec moral philosophy has profound differences from the greek tradition, not least its acceptance that nobody is perfect

05934

• first women of philosophy: philosophy was once a woman’s world, ranging across asia, africa and latin america. it’s time to reclaim that lost realm
  dag herbjørnsrud 2018
  aeon.co/essays/before-the-canon-the-non-european-women-who-founded-philosophy

  • global knowledge: renaissance for a new enlightenment
    dag herbjørnsrud 2016 unread

06034

• Die Fragmente der Vorsokratiker
  en.wikipedia.org/wiki/Hermann_Alexander_Diels#Die_Fragmente_der_Vorsokratiker

  • polytonic Greek ocr
    heml.mta.ca/lace/

  • gamera ocr
    gamera.informatik.hsnr.de/addons/greekocr4gamera/#docs

06134

06234

• philosophy must be useful: for wittgenstein and the vienna circle, much of philosophy was mere nonsense. then came frank ramsey’s pragmatic alternative
  cheryl misak 2019
  aeon.co/essays/what-is-truth-on-ramsey-wittgenstein-and-the-vienna-circle

06334

06434

06534

06634

06734

06834

06934

• the world as if
  sarah perry 2017
  ribbonfarm.com/2017/09/07/the-world-as-if/

  • the philosophy of ‘as if’: a system of the theoretical, practical and religious fictions of mankind
    hans vaihinger 1911
    c. k. ogden trans. 1924
    not yet read

    • wiki entry
      en.m.wikipedia.org/wiki/The_Philosophy_of_'As_if'

    • archive.org (encrypted)
      archive.org/details/philosophyofasif00vaih

• the 7 laws of magical thinking
  matthew hutson to read next

07034

07134

07234

07334

07434

07534

07634

07734

07834

• not all dead white men: classics and misogyny in the digital age
  donna zuckerberg 2018

07934

08034

08134

08234

08334

08434

08534

08634

08734

• believing without evidence is always morally wrong
  francisco mejia uribe 2018
  aeon.co/ideas/believing-without-evidence-is-always-morally-wrong

  • the ethics of belief
    william kingdon clifford 1877

  • ‘it is wrong always, everywhere, and for anyone, to believe anything upon insufficient evidence’

  • our beliefs influence our actions

  • ‘No real belief, however trifling and fragmentary it may seem, is ever truly insignificant; it prepares us to receive more of its like, confirms those which resembled it before, and weakens others; and so gradually it lays a stealthy train in our inmost thoughts, which may someday explode into overt action, and leave its stamp upon our character.’

  • in our capacity as communicators of belief, we have the moral responsibility not to pollute the well of collective knowledge

08834

08934

09034

• friedrich nietzsche’s mental illness – general paralysis of the insane vs. frontotemporal dementia
  orth m, trimble mr 2006
  doi.org/10.1111/j.1600-0447.2006.00827.x

  • Objective: For a long time it was thought that Nietzsche suffered from general paralysis of the insane (GPI). However, this diagnosis has been questioned recently, and alternative diagnoses have been proposed. Method: We have charted Friedrich Nietzsche’s final fatal illness, and viewed the differential diagnosis in the light of recent neurological understandings of dementia syndromes.
    Results: It is unclear that Nietzsche ever had syphilis. He lacked progressive motor and other neurological features of a progressive syphilitic central nervous system (CNS) infection and lived at least
    12 years following the onset of his CNS signs, which would be extremely rare for patients with untreated GPI. Finally, his flourish of productivity in 1888 would be quite uncharacteristic of GPI, but in keeping with reports of burgeoning creativity at some point in the progression of frontotemporal dementia (FTD).
    Conclusion: We suggest that Nietzsche did not have GPI, but died from a chronic dementia, namely FTD.

09134

09234

• natural-born existentialists
  ronnie de sousa 2017
  aeon.co/essays/how-evolutionary-biology-makes-everyone-an-existentialist

  • intersting to me not because of the existentialism (with which i do not agree) but because of the lead-up argument which promotes evolution — rather than his conclusion, would divert to diversity

09334

09434

09534

• too like the lightning
  ada palmer 2016 9780765378019

• seven surrenders
  ada palmer 2016 9780765378033

• the will to battle
  ada palmer 2017 9781786699565

09634

09734

09834

• to read next

  • the aporetic tradition in ancient philosophy
    george karamanolis, vasilis politis 2018

  • justice: what’s the right thing to do
    michael sandel to read next

  • the lagoon: how aristotle invented science
    armand marie leroi 2014

  • the common good
    robert reich 2018

    • Societies and nations undergo virtuous cycles that reinforce and build the common good, as well as vicious cycles that undermine it.

  • nature as event: the lure of the possible
    didier debaise 2017

    • “As Debaise puts it: ‘What is needed is a philosophy that, in its very form, its ambition and its manners of relating to things, can grant due importance to the deeply plural experience of nature.’ This is the philosophy to which Debaise has opened us in his reading of Whitehead.”
      (Patricia Ticineto Clough Critical Inquiry 2018-04-01)

  • philosophies of happiness: a comparative introduction to the flourishing life
    diana lobel 2017

  • why buddhism is true: the science and philosophy of meditation and enlightenment
    robert wright 2017

  • the routledge handbook of metaethics
    tristram mcpherson, david plunkett 2017

  • beyond nature and culture
    philippe descola 2013

  • nietzsche in context
    robin small 2017

  • the buddha: an alternative narrative of his life and teaching
    mukunda rao 2017

  • to heal a wounded heart: the transformative power of buddhism and psychotherapy in action
    pilar jennings 2017

  • principles of non-philosophy: a critical introduction and guide
    anthony smith 2016

  • total collapse: the case against responsibility and morality
    stephen kershnar 2018

  • peter singer under fire: the moral iconoclast faces his critics
    jeffrey schaler 2009

  • emergence: a philosophical account
    paul humphreys 2016

  • genuine pretending: on the philosophy of the zhuangzi
    hans-georg moeller, paul d’ambrosio 2017

  • more than happiness: buddhist and stoic wisdom for a sceptical age
    antonia macaro 2018

  • philosophy after nature
    rosi braidotti, rick dolphijn 2017

  • the fiction of evil
    peter barry 2016

  • what is this thing called metaethics
    matthew chrisman 2016

  • in the dust of this planet: horror of philosophy vol. 1
    eugene thacker 2011

  • eco-alchemy: anthroposophy and the history and future of environmentalism
    dan mckanan

  • the island of knowledge: the limits of science and the search for meaning
    marcelo gleiser 2014

  • philosophy of nature
    paul feyerabend 2016

  • the science of good and evil: why people cheat, gossip, care, share, and follow the golden rule
    michael shermer 2004

  • why people believe weird things pseudoscience, superstition, and other confusions of our time
    michael shermer 1997

  • there’s no right way to do the wrong thing
    christopher gilbert 2018 unread

    • …

  • moral certainty and the foundations of morality
    neil o’hara 2018 unread

  • does mood help or hinder executive functions? reactivity may be the key
    martyn s. gabel, tara mcauley 2018
    doi.org/10.1016/j.paid.2018.02.027

    • Our ability to utilize executive functioning (EF) in day-to-day life is influenced by our mood, which consists of two fundamental dimensions reflecting positive and negative affect. It remains unclear, however, what impact these affective experiences have on our executive skills and whether this association may be influenced by individual differences in emotional reactivity. Our study investigated the interplay of emotional reactivity, naturally occurring variations in affective dimensions underlying mood, and latent constructs of response inhibition and working memory in an undergraduate sample. Reactivity moderated an association between negative affect and EF, such that high-reactive individuals performed better on EF tasks when experiencing high levels of negative affect whereas low-reactive individuals showed the converse pattern. These results are discussed through the lens of mood-related effects on information processing styles and the availability of cognitive resources to cope with current situational demands. An implication of this work is that emotional reactivity is an important factor in understanding how affective experiences influence executive skills and, by extension, everyday function.

  • hiking with nietzsche: on becoming who you are
    john kaag 2018

  • american philosophy: a love story
    john kaag 2016

    • the greatest use of life: the pragmatist philosopher william james had a crisp and consistent response when asked if life was worth living: maybe
      john kaag 2018
      aeon.co/essays/is-life-worth-living-the-pragmatic-maybe-of-william-james

  • the society of mind
    marvin minsky 1985

  • cambridge pragmatism: from peirce and james to ramsey and wittgenstein
    cheryl misak 2016

    • frank ramsey: a sheer excess of powers
      cheryl misak 2019

  • the metaphysics of science and aim-oriented empiricism: a revolution for science and philosophy
    nicholas maxwell 2018

  • the pleasure principle: epicureanism: a philosophy for modern living
    catherine wilson 2019

  • ramsey’s legacy
    lillehammer, hallvard et al. 2005

  • what the buddha taught
    walpola rahula 1959

  • opacity of mind: an integrative theory of self-knowledge
    peter carruthers 2011

    • review vixra.org/pdf/1502.0191v1.pdf

    • whatever you think, you don’t necessarily know your own mind
      keith frankish 2016
      aeon.co/ideas/whatever-you-think-you-don-t-necessarily-know-your-own-mind

    • check out the amazon.fr review of the book — lots of mentions of wittgenstein in that review

  • the philosophy of isaiah berlin
    johnny lyons 2020 unread

    • possibly relevant to our theory of diversity
      aeon.co/essays/what-can-isaiah-berlin-tell-us-about-political-freedom-today

  • the art of life
    zygmunt bauman 2008 9780745643267
    to read next

09934

• fiction not yet read

  • bannerless
    carrie vaughn 2017

  • the wild dead
    carrie vaughn 2018

  • rejoice, a knife to the heart
    steven erikson 2018

• not recommended

  • consilience: the unity of knowledge
    edward o. wilson 1999

    • i really wanted to like edward wilson's consilience. but to me his prose felt so privileged, unintentionally arrogant.
    • Our species and its ways of thinking are a product of evolution, not the purpose of evolution.
    • unfortunately this book comes across as arrogant and seems to contain dog whistles, hiding his own opinion behind seemingly conciliatory words while promoting it as neutral. anthropocentric, ethnocentric, ethself centred, privileged.
    • i would like to learn something from this book but there is so much misinformation that finishing it would be disadvantagious

04934

04834

• how–many–angels–dance–on–a–pinhead: angels–pinhead
  literally arguing about nothing

04734

04634

04534

04434

04334

04234

04134

04034

03934

03834

03734

03634

03534

03434

03334

03234

03134

03034

02934

02834

02734

02634

02534

02434

02334

02234

02134

02034

• fly me to the moon
  frank sinatra
  makiaea

  • fly me to the moon
    let me play among the stars
    let me see what spring is like
    on jupiter and mars
    in other words, hold my hand
    in other words, darling, kiss me
    
    ☆fill my heart with song
    　and let it sing for ever more
    　you are all i long for
    　all i worship and adore
    　in other words, please be true
    　in other words, i love you
    
    ☆repeat

01934

01834

01734

01634

01534

01434

01334

01234

01134

01034

• the moon shines my love
  月亮代表我的心
  teresa teng

  • 中文

    • 你问我爱你有多深
      我爱你有几分
      我的情也真
      我的爱也真
      月亮代表我的心
      
      你问我爱你有多深
      我爱你有几分
      我的情不移
      我的爱不变
      月亮代表我的心
      
      ☆轻轻的一个吻
      　已经打动我的心
      　深深的一段情
      　教我思念到如今
      
      ★你问我爱你有多深
      　我爱你有几分
      　你去想一想
      　你去看一看
      　月亮代表我的心
      
      ☆,★repeat
      
      你去想一想
      你去看一看
      月亮代表我的心

  • english

    • 你问我爱你有多深
      ni wen wo ai ni you duo shen
      you ask how deep my love for you
      我爱你有几分
      wo ai ni you ji fen
      just how much i love you
      我的情也真
      wo de qing ye zhen
      my / heart is true
      我的爱也真
      wo de ai ye zhen
      my / love is true
      月亮代表我的心
      yue liang dai biao wo de xin
      the moon / it shows my love
      
      你问我爱你有多深
      ni wen wo ai ni you duo shen
      you ask how deep my love for you
      我爱你有几分
      wo ai ni you ji fen
      just how much i love you
      我的情不移
      wo de qing bu yi
      my / heart stays true
      我的爱不变
      wo de ai bu bian
      my / love stays true
      月亮代表我的心
      yue liang dai biao wo de xin
      the moonlight / shines my love
      
      
      ☆轻轻的一个吻
      　qing qing de yi ge wen
      　just one / sweet caress
      　已经打动我的心
      　yi jing da dong wo de xin
      　fathoms / a heart’s still depths
      　深深的一段情
      　shen shen de yi duan qing
      　a bond / yet so deep
      　教我思念到如今
      　jiao wo si nian dao ru jin
      　even now / it calls me still
      
      ★你问我爱你有多深
      　ni wen wo ai ni you duo shen
      　you ask how deep my love for you
      　我爱你有几分
      　wo ai ni you ji fen
      　just how much i love you
      　你去想一想
      　ni qu xiang yi xiang
      　if you’re wondering
      　你去看一看
      　ni qu kan yi kan
      　you are sure to see
      　月亮代表我的心
      　yue liang dai biao wo de xin
      　the moonlight / shines my love
      
      ☆,★repeat
      
      你去想一想
      ni qu xiang yi xiang
      if you’re wondering
      你去看一看
      ni qu kan yi kan
      you are sure to see (from shore to sea)
      月亮代表我的心
      yue liang dai biao wo de xin
      the moon / it shows my love

      • 20140116

• makiaea in english

• robynn and kendy
  in cantonese youtube

• irina myachkin
  youtube

00934

00834

00734

• much of what we call morality, and our ability to be moral, is due to our chance environment and circumstances.
• to be truly moral we need first, to understand how morality changes with circumstance; secondly, to develop a practice that matches this changing circumstance; and possibly third, to perpetuate similar practices.
• what is the nature of this change, and in what manner, if any, can we know it? (change, what can we know, responsibility)
• given the stochastic nature of reality, how can we thrive as a society? (probability, precautionary principle, ecological diversity)
• what implications does this illuminate in our societal and ecological predicament (illusory truth, perpetuation, oppression)

00634

00534

00434

00334

00234

• strong anthropic principle — if things hadn’t been as they were, we wouldn’t be here to know them. evolution is just one of those features, as is randomness. there is no “breaking the chain” because if we truly broke the chain, we would no longer exist as a species.

00134

00034

• selenium Se (σελήνη selene, moon)
• colonel dubois
  • teaching philosophy in classroom
  • missing arm
• CD
• http link back to 00100