I pride myself on never losing my cool I've never screamed at anyone I've never gotten physical with anyone but the ideas in my head that tell me to do things tell me to do unspeakable things like what they're unspeakable I'd have to speak them you really want to know Mum I'm also [ __ ] weird so just remember that no we bit most people uhprobably don't have this severity but I'll read a comment on social media directed at me I guess about me um and it's from like you know nameless faceless ...
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Prohairesis or proairesis (Ancient Greek: προαίρεσις; variously translated as "moral character", "will", "volition", "choice", "intention", or "moral choice"[1]) is a fundamental concept in the Stoic philosophy of Epictetus. It represents the choice involved in giving or withholding assent to impressions (phantasiai). The use of this Greek word was first introduced into philosophy by Aristotle in the Nicomachean Ethics.[2] To Epictetus, it is the faculty that distinguish...
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Excessive positivity also expresses itself as an excess of stimuli, information, and impulses. It radically changes the structure and economy of attention. Perception becomes fragmented and scattered. Moreover, the mounting burden of work makes it necessary to adopt particular dispositions toward time and attention [Zeitund Aufmerksamkeitstechnik]; this in turn affects the structure of attention and cognition. The attitude toward time and environment known as “multitasking” does not repre...
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There were issues with this book, but I appreciate how the Critical Theory aspects of it serve as a sort of "red pill" to break us out of our complacent acceptance of the world--specifically in video games. Many reviews complain about the erudite verbiage, but all Critical Theory makes use of newly-invented words in order to circumvent our preconceptions about the social constructs that rule our lives. I appreciated the concept of the "allegorithm" of how the programming of games is used to define a world, the questioning of "play" in games when really many games are actually work, criticizing the concept of "flow" and calling it "non-contemplation," and the idea that the best gamers are merely the ones who most internalize the algorithms. This book is not for everyone. It is dense and obtuse, but also highly effective and will be very enjoyable for the right readers.
Allegory is about the relation of sign to sign; allegorithm is about the relation of sign to number. Signs don’t open to reveal chains of other signs, pointing in all directions. Or rather, it is no longer of any importance what signs reveal. They billow and float, pool and gather, arbitrary and useless. There is no way to redeem them. But signs now point to something else. They point to number. And number in turn points to the algorithm, which transforms one number into another. Out of the...
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It was always my hope, in writing novels and stories which asked the question “What is reality?â€, to someday get an answer. This was the hope of most of my readers, too. Years passed. I wrote over thirty novels and over a hundred stories, and still I could not figure out what was real. One day a girl college student in Canada asked me to define reality for her, for a paper she was writing for her philosophy class. She wanted a one-sentence answer. I thought about it and finally sa...
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This is real. Your eyes reading this text, your hands, your breath, the time of day, the place where you are reading this—these things are real. I’m real too. I am not an avatar, a set of preferences, or some smooth cognitive force; I’m lumpy and porous, I’m an animal, I hurt sometimes, and I’m different one day to the next. I hear, see, and smell things in a world where others also hear, see, and smell me. And it takes a break to remember that: a break to d...
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In his 1923 book I and Thou, the philosopher Martin Buber draws a distinction between what he calls I-It and I-Thou ways of seeing. In I-It, the other (a thing or a person) is an “it†that exists only as an instrument or means to an end, something to be appropriated by the “I.†A person who only knows I-It will never encounter anything outside himself because he does not truly “encounter.†Buber writes that such a person “only knows the feverish world...
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In fact, fourth-century Greece passed much the same judgment on the school of Epicurus, whose students avoided public service and chose to live in obscurity. One of the school’s harshest critics was Epictetus. Like other Stoics, he prized civic duty, and he thought the Epicureans needed to get real: “In the name of Zeus, I ask you, can you imagine an Epicurean state?…The doctrines are bad, subversive of the State, destructive to the family…Drop these doctrines, man. Y...
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Nothing is harder to do than nothing. In a world where our value is determined by our productivity, many of us find our every last minute captured, optimized, or appropriated as a financial resource by the technologies we use daily. We submit our free time to numerical evaluation, interact with algorithmic versions of each other, and build and maintain personal brands. For some, there may be a kind of engineer’s satisfaction in the streamlining and networking of our entire lived experi...
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