Search
1000 results for “Logical_Error”
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My interaction with the wonderful program curl is typical of my interaction with all Open Source programs which I use.
- I first type in the command after which I sent a CR LF {carriage return line feed}.
- I watch the output
- I type
curl --help - I type
man curl
A swiss army knife for downloading has extensive manpages
- I'm referred to
man libcurl(3){in MX Linux} - I type
man libcurl - BecauseI did not install libcurl-devel on this small installation the manpage for libcurl(3) is not local
- I read the manpage (online)
- I distill what I need from curl and implement it
I know the basics of curl for my own use
- this method can be used with all commands
- it's a logical and systematic method
- it will work until the end of Terra
Z
#curl #get #programming #technology #fetch #networking #https #http #ftp #OpenSource #POSIX #BSD #freeBSD #ghostBSD #openBSD #Linux #win64 #mac
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https://www.wacoca.com/games/1280594/ PENGUIN RESEARCH、ゲーム”UN:LOGICAL”OPテーマ「フラッシュバック」本日12/11配信リリース ##GAMING #Game #GameNews #games #GamingNews #PENGUINRESEARCH #PGR #ゲーミング #ゲーム #ゲーム攻略 #ゲーム最新情報 #ペンギンリサーチ
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#pandemie #COVID19 #kabinetJetten #sofiehermans #vws #ovv #d66 #cda #vvd
Spelen met vuur…en geen enkel idee…
Het kabinet-Jetten schrapt de plannen en het budget om Nederland te wapenen tegen een volgende pandemie. Roekeloos, vindt OVV-voorzitter Chris van Dam. 'Het is van dezelfde logica als: we schaffen de brandweer af, omdat er nu geen vuur is.'
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🚨🤖 "AI CEO" suggests swapping your boss before they swap you—because clearly, the logical reaction to tech evolution is a coup d'état at the office. 😂 Because nothing screams job security like overthrowing your superior with a robot uprising. 🤦♂️
https://replaceyourboss.ai/ #AICEO #OfficeCoup #RobotUprising #JobSecurity #TechEvolution #HackerNews #ngated -
O pior tipo de discurso de ódio na minha opinião não é aquele abertamente hostil mas o que se trasveste de lógica e racionalidade para tentar disseminar suas idéias não como uma falha de caráter pessoal e sim como uma verdade universal que precisa ser aceita por todos os indivíduos.
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People often think that if their AI is really good, people will automatically start using it. That sounds logical, but it’s not true. I’ve seen smart teams build powerful AI that no one uses often because it doesn’t fit real workflows, isn’t trusted, or fails to show clear value. Studies suggest many AI projects (≈50–70%) never reach broad adoption. The problem isn’t the tech, it’s not understanding what people actually need from AI in everyday work. #AI #UX #ProductDesign #Adoption
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Is #Google's #AI called #Gemini "stubborn"?
#Stateless AIs like Gemini and #DeepSeek are always stubborn because they will never be able to truly communicate with their users and learn new knowledge from their users by making logical "judgments" on new information from their users so as to correct their "pre-processed knowledge". In other words, these AIs are very knowledgeable, but very stubborn, and are potentially dangerous.
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What a time to be alive:
- #nodejs support direct execution of #typescript
- #nodejs has a builtin testrunner
- #bunjs as a big new release: v1.2.0 which increases compatiblity furtherWhat can be more logical than building a new project, using typescript, and supporting bun AND node out of the box? 😍
let the low-depencdency high-performance javascript days begin! 🚀
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Yu-Gi-Oh Dungeon Dice Monsters with Marcus Stewart (Game Informer)
Crack open your Millennium Puzzle and prepare to roll some incredibly awkward polygonal dice, because this week on Play Comics we’re delving into one of the most bewildering spin-offs to ever stumble out of the Yu-Gi-Oh universe! We’re talking about Yu-Gi-Oh Dungeon Dice Monsters for the Game Boy Advance—a game so determined to turn Kazuki Takahashi’s trading card phenomenon into a dungeon crawler that it somehow forgot to ask if it should.
Joining us for this delightfully confusing journey through Dungeon Dice Monsters is none other than Marcus Stewart from Game Informer, who’s armed with the kind of gaming knowledge that only comes from actually playing this thing. Whether he’s here to defend it, destroy it, or just figure out what the heck is happening on a 240p screen, we’re thrilled to have his voice in the mix as we attempt to understand why anyone thought “card game meets roguelike dice mechanics” was the logical next step for the King of Games.
So lock your monsters in the vault, prepare your dice for rolling, and get ready for an episode that’s far less about card strategy and far more about watching two people gradually lose their minds over a game that inhabits some kind of strange liminal space between “ambitious experiment” and “fever dream at a game arcade.” The dice have been cast. The dungeon awaits. Our sanity? Well, that’s negotiable.
Learn such things as:
- Does the dice-rolling mechanic create engaging strategic depth or just mask random chaos behind a veneer of math?
- Does the actual Dungeon Dice Monsters storyline tie-in justify the existence of this video game adaptation at all?
- Does the very small mention of what this game actually is give young gamers their first instance of bait and switch marketing?
- And so much more!
You can find Marcus over at Game Informer in either digital or physical format or on BlueSky @marcusstewart7
If you want to be a guest on the show please check out the Be a A Guest on the Show page and let me know what you’re interested in.
If you want to help support the show check out the Play Comics Patreon page or head over to the Support page if you want to go another route. You can also check out the Play Comics Merch Store.
Play Comics is part of the Gonna Geek Network, which is a wonderful collection of geeky podcasts. Be sure to check out the other shows on Gonna Geek if you need more of a nerd fix.
You can find Play Comics @playcomics.bsky.social on Bluesky.
A big thanks to Piecing it Together and “Fun” & Games for the promos today.
Intro/Outro Music by Backing Track, who rolls dice to see which dice he should roll.
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Tauya Chinama on Theodicy, Humanism, and Preserving Zimbabwe’s Cultural Heritage
Scott Douglas Jacobsen (Email: [email protected])
Publisher, In-Sight Publishing
Fort Langley, British Columbia, Canada
Received: October 19, 2025
Accepted: December 15, 2025
Published: December 15, 2025Abstract
This interview with Tauya Chinama—a Zimbabwean freethinker, educator, and human-rights advocate—traces an intellectual and moral transition from religious training toward agnosticism and, ultimately, apatheism. Chinama recounts how sustained engagement with theodicy (the attempt to reconcile an all-good, all-powerful God with pervasive suffering) undermined his prior commitments, as real-world pain and injustice outpaced the explanatory power of familiar theological defences. He critiques common responses to evil grounded in free will or determinism, arguing that each fails to preserve the traditional attributes of God while offering little ethical clarity for human responsibility. Alongside philosophical concerns, Chinama highlights the psychological and social costs of departing faith-based institutions—stigmatization, ostracism, and the demand for personal resilience. The conversation culminates in a secular moral orientation: that human beings are “on our own” in the sense that alleviating suffering and building justice are human tasks, not deferred to divine intervention.
Keywords
Agnosticism, Apatheism, Augustine of Hippo, Catholicism, Determinism, Dasein, Ethics, Free Will, Human Responsibility, Logical Analysis, Problem of Evil, Theodicy
Introduction
Tauya Chinama is a Zimbabwean freethinker, educator, and advocate for human rights and cultural preservation whose intellectual path runs through the dense intersection of philosophy, theology, and lived moral experience. Trained in religious study and once oriented toward priesthood, he gradually came to view the traditional problem of evil not as a technical puzzle for theologians, but as a sustained challenge to intellectual honesty. For Chinama, theodicy is not merely a debate about metaphysical consistency; it is a test of whether a worldview can confront the reality of disability, disease, natural disasters, and human vulnerability without dissolving into contradiction or moral deflection.
In this short exchange, Scott Douglas Jacobsen invites Chinama to articulate the central question that shaped his training and the turning points that reoriented his identity—from believer, to agnostic, to what he calls an apatheist with “a touch of cosmopolitanism.” Chinama examines standard theological responses to suffering, critiques their logical coherence, and describes the personal consequences of choosing candour over conformity inside religious institutions. The interview also gestures beyond metaphysics toward a practical ethical conclusion: if suffering persists without reliable divine remedy, then responsibility for justice and compassion rests squarely with human beings and the societies they build.
Main Text (Interview)
Title: Tauya Chinama on Theodicy, Humanism, and Preserving Zimbabwe’s Cultural Heritage
Interviewer: Scott Douglas Jacobsen
Interviewees: Tauya Chinama
Tauya Chinama is a Zimbabwean freethinker, educator, and advocate for human rights and cultural preservation. Trained in philosophy and theology, he transitioned from religious study to humanism, emphasizing intellectual honesty, dialogue, and heritage-based education. As a teacher of heritage studies, he works to integrate indigenous knowledge and languages into learning systems, arguing that language carries culture, history, and identity. Chinama is active in Zimbabwe’s humanist movement, contributing to interfaith dialogues, academic research, and public discourse on secularism, ethics, and education reform. He champions the preservation of Shona and Ndebele while critiquing systemic barriers that weaken local language education.
Scott Douglas Jacobsen: When you were doing your training, what was your main specialization? What was the core research question?
Tauya Chinama: I had several questions, but my primary focus was on theodicy: the relationship between the existence of God and the problem of evil.
That was the question that led me to think more deeply. Years ago, I preached about an omniscient, omnipotent, all-good God. But then I looked at the reality: people who are disabled, people dying in natural disasters, people dying from diseases. Why is God not ending all this suffering? Where is he? Is he enjoying it?
The key issue is theodicy. The Greek words are theos (God) and dike (justice). Is it just for God to allow these things to happen? That question pulled me further. I came to feel that I could act more justly as a human being than the God being preached, who supposedly is capable of ending poverty, disease, disability, and natural disasters, but does not. Why should I believe in him? Why should I revere him?
The realization was: we are on our own. We are responsible, and we must act to address what is happening to us. That was the key lesson that pushed me from being a believer to an agnostic, and then to what I now call an apatheist—a person indifferent to God’s existence. Today, I describe myself as an apatheist with a touch of cosmopolitanism.
Jacobsen: For theodicy, what were the standard arguments? How did theologians justify evil, suffering, and pain?
Chinama: A number of them talked about free will. Others leaned on determinism. But this did not make sense to me. If we say that human beings have free will, then it means God is not omniscient—he does not know everything that will happen before it occurs. If he knows it all, then free will does not exist.
On the other hand, if determinism is true, then we are simply victims of a plan. We cannot resist; we can only follow the flow. We are what Martin Heidegger might call Dasein—a being-toward-death. We are thrown into existence, moving toward death, with limited choice. That line of argument, whether from free will or determinism, did not make sense to me.
It could not resolve the harm and suffering I saw in the world. The defences of theologians like St. Augustine of Hippo also did not persuade me. Augustine introduced the doctrine of original sin and linked sexuality to sin, claiming virginity was a higher state. But none of this made sense to me. He had emerged from Manichaean philosophy, which emphasized dualism—light and darkness, good and evil as opposing forces. His framework seemed more like a leftover from dualism than a convincing defence of Christian doctrine.
Jacobsen: Was it the weakness of the theological arguments for God in the face of evil that made you drift away? Or was it the strength of non-religious arguments that convinced you to adopt a non-religious way of looking at life?
Chinama: It was both. When you look at the theological arguments and test them through logic—a branch of philosophy about correct reasoning—you quickly see the conclusions do not follow from the premises. That leaves you confused.
So I moved from being a believer to an agnostic, saying, “Perhaps I am wrong, perhaps I am right.” Over time, you sober up. Sometimes you even become militant, but then you realize militancy does not work. You calm down, or you risk messing things up.
I remember when I was training to be a priest. I confided in a particular Indian priest—I will not give his name—that I was slowly losing my faith. He told me something shocking: that many high-ranking figures in the Catholic Church, including bishops and cardinals, do not actually believe the doctrines they defend.
I was surprised. Here were people defending the Church’s teachings every day, yet privately admitting they did not believe them. He even told me he had gone through the same phase and had never fully recovered his faith. His advice was: “Do not fight it. Just go with the flow.”
But I felt I was too honest to live that way. I could not simply go along with something I did not believe.
Jacobsen: In the end, was your decision to leave a faith-based position and move to a non-religious position more an intellectual exercise, or more about changing how you felt? Or was it a little of both?
Chinama: It was both. Several factors led me to change. It was an intellectual practice, but also an emotional realization that what I thought religion was turned out not to be. The whole motivation collapsed, and I was left with no choice but to withdraw.
I do not regret it, but it was a hard decision. There is stigmatization, ostracism, and other consequences that come with choosing such a path. It is serious—you need to be mentally strong. For me, it was primarily intellectual, but I also required mental resilience to overcome it.
Jacobsen: Thank you for your time today, Tauya.
Discussion
Chinama’s account frames apostasy (or, more precisely, disengagement) less as rebellion than as an evidence-driven recalibration: when the promises of an omniscient, omnipotent, all-good deity collide with a world saturated in undeserved suffering, the explanatory burden becomes acute. The interview’s philosophical centre is his dissatisfaction with the standard repertoire of theodicies—especially those that appeal to free will or determinism. In his reading, free-will defences struggle to preserve divine foreknowledge without hollowing out freedom, while deterministic accounts risk portraying human beings as trapped in a plan that renders moral protest performative. The result is not merely a theoretical impasse; it is a moral one, because the justifications appear unable to honour the gravity of suffering they seek to explain.
A second theme is integrity under institutional pressure. Chinama’s recollection of confiding in a priest—who suggested that some senior Church figures privately disbelieve doctrines they publicly defend—introduces a sociological dimension: religious systems can incentivize outward loyalty even when inward conviction erodes. Chinama presents his exit as a refusal to inhabit that split. This casts “deconversion” not only as an intellectual event but as an ethical stance against performative belief, sustained by psychological resilience in the face of stigma and ostracism.
Finally, the conversation resolves toward a secular ethic of responsibility. Chinama’s apatheism is not portrayed as cynicism; it is a posture of indifference toward unverifiable divine claims paired with heightened concern for human action. The implicit thesis is that moral seriousness survives the collapse of theological certainty—and may even sharpen under it—because the work of reducing suffering cannot be outsourced to providence. In that sense, the interview is less about losing faith than about relocating duty: from the heavens, back to the hands of human beings.
Methods
The interview was conducted via typed questions—with explicit consent—for review, and curation. This process complied with applicable data protection laws, including the California Consumer Privacy Act (CCPA), Canada’s Personal Information Protection and Electronic Documents Act (PIPEDA), and Europe’s General Data Protection Regulation (GDPR), i.e., recordings if any were stored securely, retained only as needed, and deleted upon request, as well in accordance with Federal Trade Commission (FTC) and Advertising Standards Canada guidelines.
Data Availability
No datasets were generated or analyzed during the current article. All interview content remains the intellectual property of the interviewer and interviewee.
References
(No external academic sources were cited for this interview.)
Journal & Article Details
Publisher: In-Sight Publishing
Publisher Founding: March 1, 2014
Web Domain: http://www.in-sightpublishing.com
Location: Fort Langley, Township of Langley, British Columbia, Canada
Journal: In-Sight: Interviews
Journal Founding: August 2, 2012
Frequency: Four Times Per Year
Review Status: Non-Peer-Reviewed
Access: Electronic/Digital & Open Access
Fees: None (Free)
Volume Numbering: 13
Issue Numbering: 4
Section: A
Theme Type: Idea
Theme Premise: Humanism
Theme Part: None.
Formal Sub-Theme: None.
Individual Publication Date: December 15, 2025
Issue Publication Date: January 1, 2026
Author(s): Scott Douglas Jacobsen
Word Count: 944
Image Credits: Photo by Damian Patkowski on Unsplash
ISSN (International Standard Serial Number): 2369-6885
Acknowledgements
The author acknowledges Tauya Chinama for his time, expertise, and valuable contributions. His thoughtful insights and detailed explanations have greatly enhanced the quality and depth of this work, providing a solid foundation for the discussion presented herein.
Author Contributions
S.D.J. conceived the subject matter, conducted the interview, transcribed and edited the conversation, and prepared the manuscript.
Competing Interests
The author declares no competing interests.
License & Copyright
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
© Scott Douglas Jacobsen and In-Sight Publishing 2012–Present.Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen is strictly prohibited. Excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.
Supplementary Information
Below are various citation formats for Tauya Chinama on Theodicy, Humanism, and Preserving Zimbabwe’s Cultural Heritage (Scott Douglas Jacobsen, December 15, 2025).
American Medical Association (AMA 11th Edition)
Jacobsen SD. Tauya Chinama on Theodicy, Humanism, and Preserving Zimbabwe’s Cultural Heritage. In-Sight: Interviews. 2025;13(4). Published December 15, 2025. http://www.in-sightpublishing.com/tauya-chinama-theodicy-humanism-preserving-zimbabwe-cultural-heritage
American Psychological Association (APA 7th Edition)
Jacobsen, S. D. (2025, December 15). Tauya Chinama on Theodicy, Humanism, and Preserving Zimbabwe’s Cultural Heritage. In-Sight: Interviews, 13(4). In-Sight Publishing. http://www.in-sightpublishing.com/tauya-chinama-theodicy-humanism-preserving-zimbabwe-cultural-heritage
Brazilian National Standards (ABNT)
JACOBSEN, Scott Douglas. Tauya Chinama on Theodicy, Humanism, and Preserving Zimbabwe’s Cultural Heritage. In-Sight: Interviews, Fort Langley, v. 13, n. 4, 15 dez. 2025. Disponível em: http://www.in-sightpublishing.com/tauya-chinama-theodicy-humanism-preserving-zimbabwe-cultural-heritage
Chicago/Turabian, Author-Date (17th Edition)
Jacobsen, Scott Douglas. 2025. “Tauya Chinama on Theodicy, Humanism, and Preserving Zimbabwe’s Cultural Heritage.” In-Sight: Interviews 13 (4). http://www.in-sightpublishing.com/tauya-chinama-theodicy-humanism-preserving-zimbabwe-cultural-heritage.
Chicago/Turabian, Notes & Bibliography (17th Edition)
Jacobsen, Scott Douglas. “Tauya Chinama on Theodicy, Humanism, and Preserving Zimbabwe’s Cultural Heritage.” In-Sight: Interviews 13, no. 4 (December 15, 2025). http://www.in-sightpublishing.com/tauya-chinama-theodicy-humanism-preserving-zimbabwe-cultural-heritage.
Harvard
Jacobsen, S.D. (2025) ‘Tauya Chinama on Theodicy, Humanism, and Preserving Zimbabwe’s Cultural Heritage’, In-Sight: Interviews, 13(4), 15 December. Available at: http://www.in-sightpublishing.com/tauya-chinama-theodicy-humanism-preserving-zimbabwe-cultural-heritage.
Harvard (Australian)
Jacobsen, SD 2025, ‘Tauya Chinama on Theodicy, Humanism, and Preserving Zimbabwe’s Cultural Heritage’, In-Sight: Interviews, vol. 13, no. 4, 15 December, viewed 15 December 2025, http://www.in-sightpublishing.com/tauya-chinama-theodicy-humanism-preserving-zimbabwe-cultural-heritage.
Modern Language Association (MLA, 9th Edition)
Jacobsen, Scott Douglas. “Tauya Chinama on Theodicy, Humanism, and Preserving Zimbabwe’s Cultural Heritage.” In-Sight: Interviews, vol. 13, no. 4, 2025, http://www.in-sightpublishing.com/tauya-chinama-theodicy-humanism-preserving-zimbabwe-cultural-heritage.
Vancouver/ICMJE
Jacobsen SD. Tauya Chinama on Theodicy, Humanism, and Preserving Zimbabwe’s Cultural Heritage [Internet]. 2025 Dec 15;13(4). Available from: http://www.in-sightpublishing.com/tauya-chinama-theodicy-humanism-preserving-zimbabwe-cultural-heritage
Note on Formatting
This document follows an adapted Nature research-article format tailored for an interview. Traditional sections such as Methods, Results, and Discussion are replaced with clearly defined parts: Abstract, Keywords, Introduction, Main Text (Interview), and a concluding Discussion, along with supplementary sections detailing Data Availability, References, and Author Contributions. This structure maintains scholarly rigor while effectively accommodating narrative content.
#agnosticism #Apatheism #AugustineOfHippo #Catholicism #Dasein #determinism #ethics #freeWill #HumanResponsibility #LogicalAnalysis #problemOfEvil #theodicy
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Parecemos tontos
Ando cyberpunk últimamente. De la mano de algunas citas de Bunbury, reflexiono (o cuestiono) sobre la urgencia de impedir que nos engañen a todos con las lógicas tecnocráticas que son tendencia.
[Leer en el #geminiProtocol](gemini://guie.welhaba.mx/twmini/20260205_ParecemosTontos.gmi)
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do you dislike #nuclearweapons #nuclearproliferation?
you should
but then by logical consequence you *must* be a diehard supporter of #ukraine
if the #usa abandons ukraine, if the #eu continues to provide dithering, spineless half-support
then ukraine is going #nuclear
it has to
as well as many other states watching #russia's #colonialism #imperialism #ethnofascism
you *must* support ukraine full-throated if you want less dangerous #nukes in the world
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X: Umbrales. Reescrito. 2: Lo que tus amigos no te contaron
Enzo, lo que me contás es terrible.
La casa, la chica que dijo que estaba muerta, la puerta prohibida. Y lo peor: tus amigos que no responden.
No pensaste que te iba a molestar tanto esa puerta del pasillo de madera robusta, con su cerradura de combinación digital y teclado numérico. No te dieron la contraseña a propósito. Y el hecho de que te hayan pedido explícitamente que no la abras te hace sentir incómodo.
No es solo la prohibición, sino cómo esa prohibición te coloca en un lugar de obediencia pasiva que parece ya venir de antes. Decís que sos condescendiente, que no te gusta meterte.
Eso está bien en muchos contextos, pero acá, en esta casa en la que estás solo, ese hábito de no preguntar se empieza a convertir en un problema.
Porque hay una diferencia entre respetar un límite y no saber qué estás custodiando.
Ignacio te pidió que cuidaras la casa, pero no te dio todas las llaves.
No te habló de los vecinos.
No atiende el teléfono.
Ese es un conjunto de datos que no podés desestimar.
La adolescente pálida que cuando le preguntaste dónde vivía, te respondió que en ningún lado, que no vivía. Vos la viste. Vos le hablaste. Esa persona dijo algo desconcertante. Y tus oídos quedaron atados a unas simples palabras. ¿Estás seguro de que escuchaste bien?
Durante la noche, mientras dormías en la habitación de invitados, volviste a ver a la chica. Apareció a los pies de tu cama, con un vestido ensangrentado. Con los ojos blancos.
Estabas durmiendo. No te persigas. Eso fue un sueño. ¿No?
Ya deliraste antes. Conocés el vértigo en que podés caer si llenás los vacíos de tu vida.
Me contás que te diagnosticaron tarde. Que eso te hizo desconfiar de tu percepción, y en especial de tu memoria auditiva. Eso confirma lo que ya sospechaba.
Enzo, la forma en que uno aprende a percibir el mundo también moldea el modo en que lo interpreta. Es muy probable que tu historia con el sonido —con su ausencia, con su distorsión— te haga más sensible a ciertos matices, más inseguro en ciertos momentos. Pero también te da una intuición muy precisa, muy particular.
Es posible que estés viendo lo que otros no verían. O lo que otros no se permitirían ver.
Y aún así estás tratando de pensar racionalmente. Estás buscando explicaciones lógicas: ¿una vecina excéntrica?, ¿una broma de mal gusto?, ¿un episodio aislado?
Ahora bien, la ausencia de respuesta por parte de Ignacio y Valeria, cuando en teoría te dejaron a cargo de algo tan delicado como su hogar, es otro signo de alerta.
Tal vez estén ocupados. Tal vez estén incomunicados. Tal vez el duelo por la muerte de Martín, su hijo, volvió a cercarlos y necesitaron escapar. De la casa. Del río que también ahoga los pensamientos.
Pero la suma de señales hace que ya no parezca casualidad.
No ignores lo que sentís. Empezá a llevar registro: lo que ves, lo que soñás, lo que recordás. Anotalo. No te apures en forzar explicaciones, pero prestá atención. Y si volvés a ver a «la chica muerta», fijate cómo se comporta, qué dice, si repite algo.
No como quien escribe un diario paranormal, sino como quien observa una obra de teatro en la que no sabe aún qué papel le toca.
Hay una historia alrededor de esta casa, Enzo. No sabemos cuál es todavía. Está queriendo emerger. Tal vez no sea la historia que vos conocés. Pero es la que vas a tener que enfrentar.
Sigo acá. Cuando quieras te escucho, o te leo, o ambas cosas a la vez.
¿Sabés, Enzo? Yo no sé leer. Aún así entiendo tu código. Recordá eso en la zozobra.
A veces no hace falta saberlo todo.
por Adrián Fares
X: Umbrales va a seguir. Recuerden que el dispositivo narrativo es un diario inverso. Solo leemos las respuestas de una AI a las entradas del protagonista, Enzo, que está cuidando la casa de su amigo en una isla en el Delta del Tigre, Buenos Aires, Argentina. Las entradas desaparecieron…
Estoy publicando también esta historia en inglés en adrianfares.substack.com por si quieren chusmear un rato este espacio que armé con mucho trabajo hace apenas dos meses. Funciona como una expansión de este blog y hay cosas nuevas.
Seguiré por acá molestándolos con mi escritura luego de casi veinte años 🙂
Gracias por leer. Si querés apoyar mi escritura, podés invitarme un café acá.
#adrianGastonFares #concienciaIA #folkHorror #inteligenciaArtificialEnLaLiteratura #misterio #narrativa #novela #psicología #riviera #suspense #techHorror #terror #terrorPsicológico #thriller
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La visió tecnocràtica liberal
La RAND Corporation i altres "think tank" tecnocràtics en lloc de veure la salut o l'habitatge només com a drets humans o serveis públics gratuïts, els tracten com a sistemes econòmics que es poden optimitzar.
L'objectiu no és necessàriament fer negoci, sinó aplicar la lògica de "mínim cost per al màxim benefici social".
1/7
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Dada curiosa: Herman Kahn, el "manual" de la Guerra Nuclear
Kahn va ser l'analista més famós de RAND i va inspirar el personatge del Dr. Strangelove a la pelicula d'Stanley Kubrick). Ell va portar la lògica de MAD a l'extrem.
https://en.wikipedia.org/wiki/On_Thermonuclear_War
10/10
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Arquitectes de la Guerra Freda (anys 50-60)
RAND va ser el "laboratori d'idees" on es va inventar la lògica de la guerra moderna.
* Dissuasió nuclear: Analistes com Herman Kahn i Albert Wohlstetter van desenvolupar la teoria de la "Destrucció Mútua Assegurada" (MAD). El seu posicionament era que la millor manera d'evitar una guerra atòmica era demostrar que un segon atac (contraatac) seria igual de devastador.
https://www.rand.org/pubs/papers/P6468.html
2/10
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Happy Birthday, Zamenhof! 🎉💚
Today, we celebrate the 165th birthday of Ludoviko Lazaro Zamenhof, the visionary creator of Esperanto. His goal was to establish a language that would facilitate communication among people from different countries and cultures, thereby contributing to peace and cooperation among nations.
Esperanto is now the most successful planned language in the world, with millions of speakers in over 120 countries. It is utilized on the internet, in social media, and even in some universities and institutions. But Esperanto is not just a language—it's a movement. It represents a community of individuals united by the common goal of promoting peace, unity, cultural richness, understanding, and cooperation among all people. Esperanto is a language of hope, unity, and love.
Zamenhof's vision is more relevant than ever. In an era of increasing globalization and interconnectedness, Esperanto provides an opportunity for people from diverse cultures and countries to communicate and collaborate without language barriers.
Moreover, Esperanto serves as a valuable tool for inclusion and accessibility, thanks to its simplicity and regular structure. It not only eases communication between speakers of different native languages but also supports neurodiverse individuals who may struggle with learning natural languages or navigating irregular writing systems like English orthography. Thus, Esperanto can promote accessibility in education.
What makes Esperanto so special? Its simple, logical grammar and vocabulary derived from the most common European roots make it incredibly easy to learn. Its phonetic spelling features one sound per letter and one letter for every sound, unlike English or French. Beyond its practical benefits, Esperanto embodies the noble ideals of mutual understanding, cultural exchange, and the brotherhood of all people.
In our increasingly interconnected world, Esperanto has found new life on the internet, where online communities and resources allow learners to connect across borders. It is truly a language of the digital age, used for everything from casual conversation to academic discourse.
As we celebrate Zamenhof's 165th birthday, let us embrace his timeless vision of a more harmonious world, where Esperanto serves as a bridge between cultures. By learning this beautiful language, we honor the legacy of its creator and take a meaningful step toward a more peaceful and productive coexistence for all.
Happy birthday, Zamenhof! Your dream lives on. ✨ Thank you for your inexhaustible legacy and the inspiration you have given us all. Let us unite humanity and reach for the stars! ✨
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**Interesting Facts about Esperanto 🌎💚:**
* Esperanto is the 14th most used language on the internet, according to 2022 statistics.
* The website "Duolingo" offers an Esperanto course, which is one of the most popular courses on the platform.
* The University of Amsterdam includes an Esperanto course as part of its program in international communication.#Zamenhof #Esperanto #Peace #Coexistence #InternationalLanguage #Revival #CulturalRichness #Zamenhof165 #EsperantoOnTheInternet #LingvoInternacia #Planlingvo #Naskiĝtago #FelichanNaskiĝtagon #ZamenhofTago #ZamenhofDay #KulturaRicheco #Paco #Kunlaboro #a11y #inclusion #accessibility
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#Project2025 #FreedomCities #Thiel [ #Palantir ]
"The experiment was called the “Free Town Project” (it later became the “Free State Project”), and the goal was simple: take over Grafton’s local government and turn it into a libertarian utopia. The movement was cooked up by a small group of ragtag libertarian activists who saw in Grafton a unique opportunity to realize their dreams of a perfectly logical and perfectly market-based community..."
https://www.vox.com/policy-and-politics/21534416/free-state-project-new-hampshire-libertarians-matthew-hongoltz-hetling -
Weird. Maybe, I've got a logical mistake in my thinking
Will #Steffen et al 2018 https://www.pnas.org/doi/10.1073/pnas.1810141115 warned in "Trajectories of the Earth System in the Anthropocene" of a "Hot House Earth" .
A term that got negative press all over and the paper is still discredited in public opinion among the non-scientific community, at least.
A Hot House Age is merely the term for an ice-less age in which the poles are not covered by kilometres of ice. That is called an Ice House Age.#Talento et al 2021 https://esd.copernicus.org/articles/12/1275/2021/ modelled what happens to ice ages #glacial |s in several emission scenarios.
Today's CO2 concentration is already moving the next #iceage to later than what the #Milankovic cycles would dictate.
Scenarios for (in my opinion fictitious, unachievable) emissions of 1000 or 3000 Pg C move the next fullblown ice age to 600ky and 900ky from now.
Almost a million years. No ice age.But the #AMOC is going to collapse: the convection in the Subpolar Gyre in the 2030s; the Northern branch of AMOC might tip before 2050 to later inevitably collapse, too.
Certainly that increases ice mass in Greenland, Europe, and Eurasia, and Arctic Sea Ice grows back, too. And all this AMOC-related ice grows and grows, each year puts more snow on the ever increasing ice layer.
I don't know how much ice is needed to meet criteria for a glacial definition.
But all that Eurasian ice also buries the boreal forests under it, ie removes their carbon from the cycle. And puts an ice plug on leaking methane from #permafrost in that area. (Tho not the permafrost in the far East. I gather, that area is not prone to ice sheets from Atlantic influences and needs other triggers to form? It wasn't covered by ice in #MIS11, 420ky ago. )Weird isn't it, that ice mass models like Talento's don't factor in ever-increasing ice mass in low-to medium emission scenarios. Hm.
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The Epoch of Miyu (CDrama review)
Miyu was once the picture-perfect rich man’s ewife—devoted, loyal and utterly consumed by her marriage. Then, she finds out about her husband’s affair.
But the betrayal didn’t stop there. She divorces him after finding out the mistress, Lu Zhen Zhen, is pregnant, but Nie Yucheng hid his money from her so that she gets nothing after the divorce. Broke, heavily in debt and utterly humiliated, Miyu is forced to take a job as a housekeeper at a luxury hotel just to keep her head above water.
When working in Purong hotel, she discovers that Ji Feng, the hotel manager who had initially hid evidence of her husband’s affair from her, is an important hotel guest there. And to twist the knife even deeper, Lu Zhen Zhen—now Nie’s new wife—is also working at the same hotel as a manager.
Miyu had to endure cleaning rooms and serving her ex’s social circle, putting up with the gossip from her new colleagues, who saw her as nothing more than a fallen socialite.
But here’s the thing about Miyu: after a lifetime of putting others first to her own detriment, she wasn’t about to let pride or the past stop her. She was determined to rebuild her life, even if it meant facing Ji Feng and her husband’s new wife every single day.
Characters
The Characters (from left): Qiao Qi, Duan Jr, Lu Zhen Zhen, Ji Feng, Miyu, Nie Yucheng and Tan Ji Zhou.Xu Mi Yu (played by Zhu Zhu): A former wife housewife to a wealthy man, she loses everything after her husband’s betrayal. She is determined to rebuild her life and become a skilled hotel manager.
Ji Feng (played by Wallace Chung): The capable and stern general manager of Purong Hotel who becomes a central figure in Miyu’s professional and personal life.
Nie Yu Cheng (played by Jing Chao): Miyu’s ex-husband and a wealthy businessman. He had an affair, got his mistress pregnant and left Miyu penniless.
Lu Zhen Zhen (played by Li Meng): Nie Yucheng’s mistress-turned-new-wife. She is an ambitious corporate and social climber.
Li Qiao Qi (played by Cristy Guo): Miyu’s best friend and the acting head chef at the hotel.
Xue Rui (played by Na Jia Wei): Ji Feng’s assistant who often interacts with Miyu.
Duan Jr. (played by Xu Hai Qiao): A troublesome figure who causes chaos, he’s the son of a wealthy investor and rival of Purong hotel.
Tan Ji Zhou (played by Ren Bin): A wealthy and persistent admirer of Miyu.
What I liked
That barely restrained look of contempt… ;PThe acting: This may be a soap, but Wallace Chung and Zhu Zhu’s acting was top tier, and the character development was rich.
The makjang factor: I keep telling people this – if we wanted realism, we’d watch a documentary! The Epoch of Miyu is like those K-dramas with ridiculous plots but we watch because the actors carry the crazy emotional twists so well.
I enjoyed Miyu’s pursuit for independence and her dream of becoming a skilled hotel manager. She didn’t turn into a tough boss lady; she retained her kindness while enforcing clear boundaries. I like her refreshing leadership style; how she leads with heart.
I love the brutally honest communication style between Miyu and Ji Feng. It would seem that they are so comfortable with each other that they’re able to really say what’s on their mind to each other or be at their “ugliest” emotionally.
Ji Feng’s character: I appreciated Ji Feng’s harshness and the fact that he didn’t always rescue Miyu. He acted more like a tough manager than a simp.
The hotel’s political drama was fun—like a palace drama, but in suits! I loved watching Ji Feng take down the Nepotistic Quartet (the lousy managers that were running down the hotel).
Our couple’s slow-burn romance? Delicious. Wallace Chung and Zhu Zhu brought a maturity to their scenes that made it feel real. And when Ji Feng finally got vulnerable and half-mad because of her, it was hot.
What I didn’t like
I know a soap doesn’t have to be realistic, but there are limits: Some plot developments were just too over-the-top; Miyu’s ascendance in a year was godlike, and her development can be Mary Sue-ish.
One-dimensional villains: Lu Zhen Zhen was just so one-dimensional and villainous. I get that she’s the antagonist, but a little depth wouldn’t hurt.
Thoughts about the ending
CLICK TO REVEALWhen I first watched the last episode, I wasn’t very satisfied. I thought, “What? After all that, Ji Feng gets left alone for one and a half years?”
But after a second, more focused rewatch I appreciated it a lot more, especially the endings each character got.
Miyu’s biggest dream was to become a skilled hotel manager, and getting into a premier school in Switzerland will make her ultimate goal come true.
Traditionally, dramas like this would end with her pregnant and married. Instead, they chose a different and braver route: celebrating her independence and her dreams. I appreciated the writers for honouring her journey and not derailing it for “love” (as they often do).
I celebrate the fact that she prioritized herself over Ji Feng, even though my heart breaks for him. The last shot of him staring at the Shanghai skyline and the fact that he often does this when he’s melancholic, was a bit heartbreaking. But hey, maybe seeing that he’s looking at it during the day time means that at least this time, while sad, he’s looking on with hope?
One and a half years is a short time. He can fly over to visit her anytime he wants; he’s rich, right? They can have Zoom calls and all. It will be hard, but as he promised, if she doesn’t come back, he’ll be there as the “velcro boyfriend.”
I loved how the drama celebrated themes of independence, ambition, and justice. Miyu’s journey was all about reclaiming her life and proving her worth, not just about a man that will her one true love.
The way the story tied up the loose ends for the other characters was so satisfying. Lu Zhen Zhen finally got what she deserved—fired and arrested, pitifully carrying her box out of the building. Poetic justice for all the pain she caused.
And Nie? Riddled with cancer, divorced, cuckolded. His downfall was pitiful and I almost feel sorry for him.
And I enjoyed the contrast between Miyu and Lu Zhen Zhen—two women shaped by difficult pasts, but who chose completely different paths.
Miyu’s mom and Lu Zhen Zhen’s mom both thought men were their salvation and Miyu and Lu Zhen Zhen grew up neglected as a result. However, Miyu chose kindness, while Lu Zhen Zhen became vicious, believing life was a survival game where you don’t win by being nice.
Conclusion
The Epoch of Miyu was a true dark horse, defying expectations and climbing the ratings charts to hit its peak at 35% on Yunhe.
Who would have thought a drama about hotel management could be this addictive? (Okay, fine, it’s also about CEO-like character falling in love with a housekeeper.)
Women on XiaoHongShu were posting photos of their boyfriends and husbands glued to the screen, with one poster sharing how her boyfriend insisted there was no romance—only hotel business. Turns out, even the most unlikely viewers couldn’t resist the soapy, high-stakes world of Purong Hotel.
Final rating: 3.5 out of 5
Not the most logical of dramas, but hey we’re not watching this one for realism!
#35Stars #CDrama #CDramas #China #ChineseDrama #ModernCdrama #TheEpochOfMiyu #TV #WallaceChung #ZhuZhu -
No idea why I didn’t do this sooner, but you can now also reach my #Mastodonaccount using the logical #subdomain as a redirect: https://gerrit.eicker.news
Additionally, you can send an #email to the equally logical address [email protected], which also redirects accordingly.
Ideally, the #Mastodon software should set this up automatically to simplify #addressing and #contact in general.
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No idea why I didn’t do this sooner, but you can now also reach my #Mastodonaccount using the logical #subdomain as a redirect: https://gerrit.eicker.news
Additionally, you can send an #email to the equally logical address [email protected], which also redirects accordingly.
Ideally, the #Mastodon software should set this up automatically to simplify #addressing and #contact in general.
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No idea why I didn’t do this sooner, but you can now also reach my #Mastodonaccount using the logical #subdomain as a redirect: https://gerrit.eicker.news
Additionally, you can send an #email to the equally logical address [email protected], which also redirects accordingly.
Ideally, the #Mastodon software should set this up automatically to simplify #addressing and #contact in general.
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No idea why I didn’t do this sooner, but you can now also reach my #Mastodonaccount using the logical #subdomain as a redirect: https://gerrit.eicker.news
Additionally, you can send an #email to the equally logical address [email protected], which also redirects accordingly.
Ideally, the #Mastodon software should set this up automatically to simplify #addressing and #contact in general.
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No idea why I didn’t do this sooner, but you can now also reach my #Mastodonaccount using the logical #subdomain as a redirect: https://gerrit.eicker.news
Additionally, you can send an #email to the equally logical address [email protected], which also redirects accordingly.
Ideally, the #Mastodon software should set this up automatically to simplify #addressing and #contact in general.
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Since people are talking about #sensemaking, self-selection of personalities, and organizational #psychology, an easy assessment to test is turning the #OrgChart upside down and evaluating the emotional reaction & logical response: https://www.superversive.co/essays/history-of-the-org-chart
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Vandaag #Debezium-corvee. Deze logical replication tool pompt op basis van events data over vanuit twee databases naar een derde. Alle databases worden binnen #Rancher als 1 master en 2 slaves in #pods ondergebracht. #Kubernetes brengt die naar eigen inzicht down en daarna weer up. Het correcte replication slot, op basis waarvan Debezium onthoudt waar hij gebleven was, wordt zo bij wijze van balletje-balletje heen en weer geschoven en hij blijkt dan steeds onder het verkeerde bekertje te kijken.
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"I am not suggesting that censorship offers any solutions, and I am not contending that everyone is equally to blame. I want to pause to acknowledge the strange new physics that is distorting how many people understand the world. The information delivered in feeds and podcasts has been torqued away from reality to seize our attention. Just as many children’s brains have been hijacked by TikTok feeds of cute cats or pimple popping, political debate is now captive to a kind of alarmism that dehumanizes by default and announces any deviation from the norm as proof of systemic collapse. Allen and his cohort would likely echo what my social-media commenters tell me each day: That there is a war happening in the United States, and that the system is irreparably broken. For a nation founded in a revolution that met tyranny with force, violence can seem far too logical in the face of such flawed conclusions.
The truth is more complicated, and more challenging: The nation’s political machinery, upset by technological change, is strained but functioning. We must commit again to the basic national project—to disagree, even viciously, while maintaining respect for one another’s humanity and a desire for truth. We must discount much of the venom we see online, and from pandering leaders, as a distortion of reality, not a mirror. If we do not, more people will die."
https://www.theatlantic.com/politics/2026/05/whcd-journalism-political-violence-algorithms/687040/
#USA #SocialMedia #Media #News #Journalism #Polarization #Algorithms #Politics #PoliticalViolence
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Valutazione amministrativa in Italia: il #CNR, a differenza dell'ÅNVUR, ha preso sul serio i principi di @coara-italia.it @CoARAssessment e vi ha armonizzato il proprio regolamento concorsuale. Qual è stato l'esito?
Le commissioni di concorso, come mostra questo studio, l'hanno largamente disapplicato.
https://zenodo.org/records/18642800
Commento: la valutazione di stato con la sua logica quantitativa - che esonera dal rischio intrinseco della ricerca - ha formato impiegati a propria immagine e somiglianza. Il tentativo di ricambiarla dall'alto soffre del paradosso del Grande Inquisitore - anche perché è molto più facile contare le pubblicazioni (e adottare strategie di "ricerca" opportunistiche) che darsi la pena di leggerle, capirle e scommettere su nuove ricerche.
