Our goal should be to do it better” - we can go "beyond gamification’s traditionally thoughtless application of points and badges" and use "game design principles put the oft-dashed ideals of digital democracy into practice," argues Adrian Hon
NO DOGS OR PHILOSOPHERS ALLOWED FREE
“It might sound strange, or even offensive, to suggest that writing about threats to free speech could make people afraid of speaking.Feel like you’re not good enough to be an academic? Turns out it’s because your parents weren’t good enough at encouraging you - a new study finds that "the less encouragement a doctoral student received from their parents in childhood and adolescence, the more likely they were to suffer impostor feelings".Therefore if I was silent, urged in equal measure by my two doubts, I do not reproach myself, since it was necessary, nor do I commend myself. (Trans. So a lamb would stand between two hungers of fierce wolves, fearing both equally, so a hound between two does: [ Between two foods, equally distant and attractive, a free man would die of hunger before he brought either to his teeth Per che, s’ i’ mi tacea, me non riprendo,
NO DOGS OR PHILOSOPHERS ALLOWED HOW TO
(My dog, whose name is Dante, would have more trouble with figuring out how to chase two squirrels, but that other Dante, for whom my dog is named, needed something that rhymed with fame and brame). In Dante’s Paradiso 4.1-9, there’s a version that imagines/invokes three examples to explain a fourth example: one man and two foods one lamb and the hunger of two wolves and one dog desiring to chase two does. Long before the thought experiment came to be known as Buridan’s ass, there were other ways to play it out. In that case the incident is not incredible or bizarre after all.” Report
She thought he was disgusted by her remark, when in fact he was only trying to cheer her up with some playfully exaggerated mock criticism or joshing. He was only pretending to bawl Pascal out, just for the fun of a little hyperbole and she got the tone and the intention wrong. Perhaps Wittgenstein was trying to make a small joke, and it misfired. If Pascal’s simile is offensive, then what figurative or allusive uses of language would not be? So perhaps it did not really happen quite as Pascal says.
That characterization of her feelings - so innocently close to the utterly commonplace ‘sick as a dog’ - is simply not provocative enough to arouse any response as lively or intense as disgust. Now who knows what really happened? It seems extraordinary, almost unbelievable, that anyone could object seriously to what Pascal reports herself as having said. I croaked: ‘I feel just like a dog that has been run over.’ He was disgusted: ‘You don’t know what a dog that has been run over feels like.’ I had my tonsils out and was in the Evelyn Nursing Home feeling sorry for myself. This comes out in an anecdote related by Fania Pascal, who knew him in Cambridge in the 1930s: “Wittgenstein devoted his philosophical energies largely to identifying and combating what he regarded as insidiously disruptive forms of ‘non-sense.’ He was apparently like that in his personal life as well. Here’s a snippet from Frankfurt’s “On Bullshit” which suggests that, whatever his views on the problem of other (dogs’) minds, Wittgenstein had a terrible bedside manner: And how could it be anything besides a lover of learning if it defines what is its own and what is alien to it in terms of knowledge and ignorance? Report SOCRATES: In that it judges anything it sees to be either a friend or an enemy on no other basis than that it knows the one and does not know the other. SOCRATES: Well, that seems to be a naturally refined quality, and one that is truly philosophical. But it is clear that a dog does do that sort of thing. GLAUCON: I have never paid it any mind until now. But when it knows someone, it welcomes him, even if it has never received anything good from him. SOCRATES: In that when a dog sees someone it does not know, it gets angry even before anything bad happens to it. SOCRATES: It too is something you see in dogs, and it should make us wonder at the merit of the beast. GLAUCON: How do you mean? I don’t understand. SOCRATES: Now, don’t you think that our future guardian, besides being spirited, must also be, by nature, philosophical? How about Socrates on the philosophical nature of dogs (Republic, 375e-376b):
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