My hardened battle gnome is marching to the frontlines for one last war of lust and steel
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if i look back, i am lost

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My hardened battle gnome is marching to the frontlines for one last war of lust and steel

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The book’s principal limitations emerge at the macro level, where Schuringa’s overarching Marxist narrative at times feels imposed rather than earned. His portrayal of analytic philosophy as primarily a vehicle for bourgeois liberal ideology—“the passive reception of inert facts”, as he puts it (p. 4)—can serve as a valuable critical lens for diagnosing certain methodological pathologies. The practice of “intuition pumping”, for example, in which intuitions are treated as quasi-experimental data (p. 231), has undeniably fostered otherworldly metaphysics and absolutist ethics. Such tendencies fully warrant the sharp critique Schuringa directs at them, and they align convincingly with his analysis of a liberal ideology that transforms illusions into unquestionable facts.
Yet a history of analytic philosophy should, at precisely this juncture, distinguish these developments as pathologies rather than as constitutive of the tradition itself. They stand in clear tension with its methodological foundations, especially as articulated by the logical empiricists. Schuringa unfortunately overlooks the fact that more sophisticated methodological frameworks—such as Carnap’s method of explication and his framework-relativism—have recently enjoyed renewed attention for precisely this reason: they underwrite contemporary forms of conceptual engineering (e.g., Sally Haslanger) and formal ontology (e.g., Amie Thomasson) that are not only compatible with politically engaged philosophical projects (including potentially Marxist ones) but also decisively undermine the forms of foundationalism that Schuringa treats as analytic philosophy’s original sin and its supposed bourgeois core.
… One wishes he had taken the final step and traced a genuinely Marxist genealogy within analytic philosophy, rather than positioning Marxism solely in opposition to it. Doing so would not only have enhanced historical accuracy but also clarified the stakes of his argument. For if the left Vienna Circle and the Austro-Marxists were right, then orthodox Marxism-Leninism stands fundamentally at odds with both science and democracy. A political philosophy that aspires to be genuinely scientific and democratic cannot be Marxist in Lenin’s sense. Instead, it must approximate the Vienna Circle’s vision—one that unites objective scientific inquiry with the evaluative and practical attitudes of individuals—whereas Leninism sacrifices both scientific objectivity and individual freedom.
The real tension, therefore, lies within the Marxist tradition itself: between a dialectical-metaphysical understanding and a non-foundationalist, empiri cist conception of socialism. These perspectives are largely incompatible, rep resenting a decisive parting of ways that leads to two distinct lineages—one stemming from Lenin, the other from Mach. A history of analytic philosophy that implicitly sides with Lenin from the outset can scarcely account for the movement’s political dimensions and will almost inevitably deny the existence of a genuinely Marxist current within analytic philosophy. …
~
Christian Damböck, “A Great Introduction to Analytic Philosophy and a Missed Opportunity”
Noncognitivism is the view that moral statements do not express beliefs that can be either true or false, and thus these statements are not capable of truth. Moral statements are a matter of individual attitude, and there is no way to justify a moral statement beyond the mere fact that it expresses the wishes and desires of a person or group. Carnap was certainly an advocate of this view. But he adopted this noncognitivism only in a limited way, using the possibilities of rationality and science as “constraints” (Carus 2017, 176). These constraints limit the noncognitivism of our moral attitudes insofar as a value is only rationally acceptable if it is the result of an epistemic process that takes these constraints or meta-values into account. What is special about meta-values is that, unlike all object-level values, there is clearly a sense in which we can take them to be cognitively justified.
Epistemic values are the most uncontroversial example of epistemically justified meta-values. They are justified because they lead to the production of true scientific claims and scientific knowledge, and their absence leads to the production of false claims and the absence of knowledge. But there are other meta-values that can also be seen as cognitively justified. These other meta-values also depend on epistemic values in that they use the possibilities of science and rationality to make our decisions more genuine, farsighted, and social. These values have something to do with instrumental rationality because they are all tied with investigation of consequences of a value or possible action and the task to choose desirable consequences and discard undesirable ones. Because these values concern fundamental rational principles that also guide scientific decision making, I will call them rational meta-values.
…
Rational meta-values are epistemically justified, but unlike epistemic values, only indirectly, because the decisions they produce cannot be true or false in themselves. However, to act against these values is to make decisions that we later regret because they lead to consequences that we find undesirable, are inconsistent with other values, appear to be the result of a momentary surge of emotion or manipulation, or are non-cooperative and thus suffer from the fact that we must assume that there is a group of opponents who cannot accept our decisions and will therefore fight against them. In this sense, even though rational meta-values do not lead to claims that are true or false, but to decisions that cannot be true or false in themselves, these values are still cognitively justified because they characterize the good epistemic practice of rational reasoning.
~
Christian Damböck, “Carnap’s Scientific Humanism”
At my best, I’m good, but at my worst, I’m bad.
Penda's Fen (1974), dir. Alan Clarke

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Summoner with orb and little friend (Danny Willis, from ad for Quest, a computer moderated PBM roleplaying game by Peter Read's Dynamic Games of Kanahooka, in Australian Realms magazine 8, Nov/Dec 1992)
In what world do politicians think spamming people with texts and calls will make people want to vote for them. Dumbasses
I believe in an eye I haven’t seen
The current paradox: AI is mostly just useful for what could basically be called “pure science” research (be that data analysis to automated theorem proving), whereas it is not very useful in automating other parts of the economy. On the other hand, we are now living in an era where funding for basic science research in the US is under threat while the American economy is also increasingly made up in large part by AI-related ventures.
For thousands of years now almost every human born—with very few exceptions—has shattered one of the crystal vessels created by God at the start of the world.

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Lately I am in love with the goddesses of day and of night
Margaret R Thompson - The Rose Tabernacle (2026)
Oil, collected earth and mineral, raw pigment, temple and lotus oil on linen
Nathan Oliveira. Figure II (2007)
Inès de la Fressange by Fabrizio Ferri
- Vogue Italia, 2-1984
Theoria et praxis lapidis philosophorum. Vol. I., Rain, Janez Friderik; Leopold, I., Heiliges Römisches Reich, Kaiser, 1640-1705, Ohne Ort; 1600-1699
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Is there another world inside of this one, or is this itself another world inside of something else?
What if the world was only a single splash of water?